Bava Metzia 228:1

מנין לערום שלא יתרום דכתיב (דברים כג, טו) ולא יראה בך ערות דבר

&nbsp; &nbsp; [He asked him further:] Whence do we know that a naked man must not separate [<i>terumah</i>]? — From the verse, That He see no unclean thing in thee.<span class="x" onmousemove="('comment',' Ibid. XXIII, 15; man must not appear before God in an unclean state, which includes a state of nudity. When one separated terumah, he had to utter a benediction, and this is regarded as appearing before God. ');">¹</span> Said he [Rabbah] to him: Art thou not a priest:<span class="x" onmousemove="('comment',' According to legend, Elijah and Phinehas (Aaron's grandson) were identical. ');">²</span>

אמר ליה לאו כהן הוא מר מאי טעמא קאי מר בבית הקברות א"ל לא מתני מר טהרות דתניא ר"ש בן יוחי אומר קבריהן של עובדי כוכבים אין מטמאין שנאמר (יחזקאל לד, לא) ואתן צאני צאן מרעיתי אדם אתם אתם קרויין אדם ואין עובדי כוכבים קרויין אדם

why then dost thou stand in a cemetery?<span class="x" onmousemove="('comment',' A priest must not defile himself through the dead. Standing in or near a grave effects such defilement. ');">³</span> — He replied: Has the Master not studied the laws of purity?<span class="x" onmousemove="('comment',' [H]; this is also the name of the sixth order of the Talmud, treating of these laws. From Rabbah's answer, that he has had no time to study the six orders, it appears that he was referring to the actual order, though he proceeds to quote a Baraitha and not a Mishnah from that order. ');">⁴</span>

אמר ליה בארבעה לא מצינא בשיתא מצינא א"ל ואמאי אמר ליה דחיקא לי מילתא דבריה ועייליה לגן עדן אמר ליה פשוט גלימך ספי שקול מהני טרפי ספא שקל

For it has been taught: R. Simeon b. Yohai said: <font>The graves of Gentiles do not defile, for it is written, <i>And ye my flock, the flock of my pastures, are men</i>;<span class="x" onmousemove="('comment',' Ezek. XXXIV, 31. ');">⁵</span></font> only ye are designated <i>'men'</i>.<span class="x" onmousemove="('comment',' Cf. Num. XIX, 14: This is the law, when a man dieth in a tent; all that come into the tent, and all that is in the tent, shall be unclean seven days. ');">⁶</span>

כי הוה נפיק שמע דקאמר מאן קא אכיל לעלמיה כרבה בר אבוה נפץ שדנהו אפילו הכי אתייה לגלימיה סחט גלימא ריחא זבניה בתריסר אלפי דינרי פלגינהו לחתנוותיה

— He replied: I cannot even adequately study the four [orders]; can I then study six?<span class="x" onmousemove="('comment',' The four orders referred to are 'Festivals,' 'Women,' 'Damages,' and 'Consecrated Objects.' These were considered of permanent and practical importance, even the last named, though sacrifices were not practised outside Palestine, because the study thereof was held to be the equivalent of actually offering them; Men. 110a. But the other two, viz., 'Seeds' and 'Purity,' were of no practical importance outside Palestine, and therefore not studied intensively (Rashi). Tosaf. a.l. however, observes that it is evident from the Talmud that they were well — versed in these two, and therefore conjectures that the reference is to the Tosefta (i.e., the additional Baraithas, excluded by Rabbi from his Mishnah compilation). In point of fact, the dictum quoted by Elijah here is not found in any Mishnah. It does not form part of our Tosefta either, but our Tosefta is not identical with that mentioned in the Talmud. V. also Weiss, Dor, lii, p. 186-7. ');">⁷</span> And why? he inquired. — I am too hard-pressed,<span class="x" onmousemove="('comment',' He was poor and had to eke out a living. ');">⁸</span>

ת"ר (דברים כד, יב) ואם איש עני הוא לא תשכב בעבוטו הא עשיר שכיב מאי קאמר אמר רב ששת הכי קאמר ואם איש עני הוא לא תשכב ועבוטו אצלך הא עשיר שכיב ועבוטו אצלך

he answered. He then led him into Paradise and said to him: Remove thy robe and collect and take away some of these leaves. So he gathered them and carried them off. As he was coming out, he heard a remark, 'Who would so consume his [portion in] the world [to come] as Rabbah b. Abbuha has done?' Thereupon he scattered and threw them away. Yet even so, since he had carried them in his robe, it had absorbed their fragrance, and so he sold it for twelve thousand <i>denarii</i>, which he distributed among his sons-in-law. Our Rabbis taught: <i>And if the man be poor, thou shalt not sleep in his pledge</i>:<span class="x" onmousemove="('comment',' Deut. XXIV, 12. E.V.; 'with his pledge'. ');">⁹</span>

ת"ר המלוה את חבירו אינו רשאי למשכנו ואינו חייב להחזיר לו ועובר בכל השמות הללו מאי קאמר אמר רב ששת הכי קאמר המלוה את חבירו אינו רשאי למשכנו ואם משכנו חייב להחזיר לו ועובר בכל השמות הללו אסיפא

hence, if he is wealthy, thou mayest sleep thus. What does this mean?<span class="x" onmousemove="('comment',' Surely the pledge, even of a wealthy man, may not be used by the creditor, since that constitutes interest! ');">¹⁰</span> — Said R. Shesheth: This is the meaning: <i>And if the man be poor, thou shalt not sleep whilst his pledge is in thy possession</i>; but if he is wealthy, thou mayest do so.<span class="x" onmousemove="('comment',' Only in the case of a poor debtor must a night article be returned for the night, and a day one by day, but not in the case of a wealthy debtor. ');">¹¹</span>

רבא אמר הכי קאמר המלוה את חבירו אינו רשאי למשכנו ואם משכנו חייב להחזיר לו במה דברים אמורים שמשכנו שלא בשעת הלואתו אבל משכנו בשעת הלואתו אינו חייב להחזיר לו ועובר בכל השמות הללו ארישא

Our Rabbis taught: If a man lends [money] to his fellow, he may not take a pledge of him, nor is he bound to return it to him, and he transgresses all these injunctions.<span class="x" onmousemove="('comment',' Viz., Thou shalt not sleep in his pledge: In any case, thou shalt deliver him the pledge when the sun goeth down (Ibid. 12f); Thou shalt deliver it unto him by that the sun goeth down (Ex. XXII, 25). On [H], lit., 'names', v. p. 634. n, 3. ');">¹²</span> What does this mean? — R. Shesheth said: This: If a man lends [money] to his fellow, he may not [himself] take a pledge of him; and if he did take a pledge of him [by means of a court officer], he is bound to return it;<span class="x" onmousemove="('comment',' V. p. 650, n. 4, ');">¹³</span>

תני רב שיזבי קמיה דרבא (שמות כב, כה) עד בא השמש תשיבנו לו זו כסות לילה (דברים כד, יג) השב תשיב לו את העבוט כבוא השמש זו כסות יום אמר ליה דיממא בליליא למה לי ודליליא ביממא למה לי

whilst 'he transgresses all these injunctions' refers to the last clause.<span class="x" onmousemove="('comment',' If he does not return them, R. Shesheth thus assumes the text to be corrupt, and emends it considerably. ');">¹⁴</span> Raba said: It is thus meant: If a man lends money to his neighbour, he may not take a pledge of him [himself], and if he took a pledge of him [through the court], he must return it.<span class="x" onmousemove="('comment',' As before. ');">¹⁵</span>

אמר ליה איסמייה אמר ליה לא הכי קאמר עד בא השמש תשיבנו לו זו כסות יום שניתנה לחבול בלילה השב תשיב לו את העבוט כבוא השמש זו כסות לילה שניתנה לחבול ביום

Now, when is this? If the pledge was not taken at the time of the loan.<span class="x" onmousemove="('comment',' And is therefore in the nature of distraint. ');">¹⁶</span> But if it was taken at the time of the loan,<span class="x" onmousemove="('comment',' As a security. ');">¹⁷</span>

אמר ר' יוחנן משכנו ומת שומטו מעל גבי בניו מיתיבי אמר ר' מאיר וכי מאחר שממשכנין למה מחזירין למה מחזירין רחמנא אמר אהדר אלא מאחר שמחזירין

he is not bound to return it to him.<span class="x" onmousemove="('comment',' Every morning or evening, as the case may be, even if the debtor is in need of it. ');">¹⁸</span> Whilst 'and he transgresses all these injunctions' refers to the first clause.<span class="x" onmousemove="('comment',' Sc. distraint. Thus Raba does not emend any part of the existing text, but adds to it. ');">¹⁹</span> R. Shizebi recited before Raba: <i>Thou shalt return it unto him until the sun goeth down</i><span class="x" onmousemove="('comment',' E.V.: 'Thou shalt deliver it unto him by that the sun goeth down,' Deut, XXIV, 13. ');">²⁰</span> — this refers to night attire; <i>in any case thou shalt deliver him the pledge again when the sun goeth down</i> — to an object of day attire. Said he to him: Of what use is an article of day attire by night,<span class="x" onmousemove="('comment',' [Raba explains the phrases 'night attire' and 'day attire' as denoting attires taken in pledge respectively by night and day.] ');">²¹</span> and a night attire by day? Shall I then delete it? he asked. — No, was his reply. It reads thus: <i>Thou shalt return it unto him until the sun goeth down</i> — this refers to an article of day attire, which may be taken in pledge by night; <i>in any case thou shalt deliver him the pledge again when the sun goeth down</i> — to a night attire, which may be taken in pledge by day. R. Johanan said: If he took a pledge of him, [returned it,] and then he [the debtor] died, he may distrain it from his children. An objection is raised: R. Meir said: Now, since a pledge is taken, why is it returned?<span class="x" onmousemove="('comment',' How can the creditor's claims be satisfied? ');">²²</span> 'Why is it returned?' [you ask.]<span class="x" onmousemove="('comment',' This is an interjection. ');">²³</span> — Surely Scripture ordered, Return it! But [say thus]: Since it is returned,