Bava Metzia 210

עלו באילן שכוחו רע ובסוכה שכוחה רע טמא

If they ascended a tree of feeble strength, or a feeble branch, he is unclean.<span class="x" onmousemove="('comment',' Zab. III, 1. This refers to a person who suffers from issue and a clean person. Now, if the two sit on an object in such a manner that one causes the other to move, e.g., on the two ends of a see-saw, on a rickety branch, whether the unclean person supports the weight of the clean person or vice versa, even if they do not come into actual contact, the clean person is defiled. Now, when they both ascend a feeble tree, which bends under their weight, or a feeble branch, even if the tree itself is strong. the same result ensues, one bending over — technically called 'leaning' — through the other, hence the clean person is defiled. ');">¹</span>

היכי דמי אילן שכוחו רע אמרי דבי ר' ינאי כל שאין בעיקרו לחוק רובע היכי דמי סוכה שכוחה רע אמר ר"ל כל שנחבאת בחזיונה

How is 'a tree of feeble strength' defined? — The School of R. Jannai said: If its roots lack sufficient breadth for a quarter [<i>kab</i>] to be hollowed out of it.<span class="x" onmousemove="('comment',' The measures were in standard shapes, so that a certain minimum breadth would be required for this. ');">²</span>

תנן התם המהלך בבית הפרס על גבי אבנים שיכול להסיט על האדם ועל הבהמה שכוחן רע טמא

What is the definition of a feeble branch? — Resh Lakish said: That which is hidden in the grip of the hand.<span class="x" onmousemove="('comment',' I.e., it is so thin that the hand entirely encircles it (Rashi). Jast.: when it is hidden under (fully covered with) moss. ');">³</span>

ה"ד אדם שכוחו רע אמר ר"ל כל שרוכבו וארכבותיו נוקשות ה"ד בהמה שכוחה רע אמרי דבי ר' ינאי כל שרוכבה מטילה גללים

We learnt elsewhere: If a man travels through grave area<span class="x" onmousemove="('comment',' [H] Lit., 'a field of a Peras square.' Peras = half (the length of a furrow of 100 cubits), and it is a term applied to a field declared unclean on account of a grave that was ploughed therein. Maim. and Asheri on Oh. XVII, 1 translate [H] as derived from [H] to extend, i.e., the area over which the bones may extend. Others derive it from [H] to break, i.e., an area of splintered bones; v. Jast. ');">⁴</span>

אמרי דבי ר' ינאי לתפלה ולתפילין ד' קבין

over [loose] stones that can be moved, if he travels upon a man or beast of feeble strength, he is unclean.<span class="x" onmousemove="('comment',' The person who actually walks on this field becomes unclean, even if it contains no loose stones. But if one rides upon a man or beast, without himself coming into contact with the field, he becomes unclean only if he causes loose stones to be moved. Hence two conditions are necessary for his defilement: (i) that the field shall contain loose stones; (ii) that the man or beast ridden upon shall be weak and bowed down by the weight of the rider, so that he disturbs the stones more than he would otherwise have done. But if the bearers are so strong that the rider makes no difference to their gait, the latter is clean. ');">⁵</span>

לתפלה מאי היא דתניא הנושא משאוי על כתיפו והגיע זמן תפלה פחות מד' קבין מפשילין לאחוריו ומתפלל ארבעה קבין מניח ע"ג קרקע ומתפלל

What is meant by 'a man of feeble strength'? — Resh Lakish said: One whose knees knock together because of the rider upon him. What is meant by 'a beast of feeble strength'? — The School of R. Jannai 'said: If the rider causes it to excrete [through the strain].

לתפילין מאי היא דתניא היה נושא משאוי על ראשו ותפילין בראשו אם היו תפילין רוצצות אסור ואם לאו מותר באיזו משאוי אמרו במשאוי של ארבעת קבין

The School of R. Jannai said: In respect of prayer and phylacteries [the limit of a burden is] four <i>kabs</i>. What is the reference in respect of prayer? — As it has been taught: If a man bears a burden on his shoulder, and the time for prayer arrives, if it is less than four <i>kabs</i>, he slings it over his back, and prays; if four <i>kabs</i>, he must place it on the ground, and then pray. What is the reference in respect of phylacteries? — As it has been taught: If a man is carrying a load on his head, and phylacteries are on his head [at the same time],<span class="x" onmousemove="('comment',' In Talmudic times the phylacteries were worn during the day even whilst one was engaged in his ordinary Pursuits. ');">⁶</span>

תני רבי חייא המוציא זבל על ראשו ותפילין בראשו ה"ז לא יסלקם לצדדין ולא יקשרם במתניו מפני שהוא נוהג בהן מנהג בזיון אבל קושרם על זרועו במקום תפילין

if the phylacteries are crushed under it, it is forbidden; otherwise, it is permitted. Of what burden was this said? — A burden of four <i>kabs</i>.

משום דבי שילא אמרו אפילו מטפחת שלהן אסור להניח על הראש שיש בו תפילין וכמה אמר אביי אפילו רבעא דרבעא דפומבדיתא:

R. Hiyya taught: If a man carries out manure on his head, and has phylacteries on his head [at the same time], he must not remove them to the side, nor fasten them to his loins, because such is a contemptuous treatment; but must bind then, on his arm in the place of phylacteries.<span class="x" onmousemove="('comment',' I..e, the upper half, above the elbow. ');">⁷</span>

אמר ר' יהודה מאי קצבה בכרי אלא אם יש בו כדי נפילה: וכמה כדי נפילה ר' אמי אמר רבי יוחנן ארבעה סאין לכור רבי אמי דיליה אמר שמונת סאין לכור אמר ליה ההוא סבא לרב חמא בריה דרבה בר אבוה אסברה לך בשני דרבי יוחנן הוה שמינה ארעא בשני דרבי אמי הוה כחישא ארעא

On the authority of the school of R. Shila it was said: Even their wrapper<span class="x" onmousemove="('comment',' I.e., in which the phylacteries are put away when not in use, as at night. ');">⁸</span>

תנן התם הרוח שפיזרה את העומרין אומדים אותה כמה לקט ראויה לעשות ונותן לעניים רשב"ג אומר נותן לעניים כדי נפילה

may not be placed on the head [as a burden] whilst the phylacteries are being worn. And how much?<span class="x" onmousemove="('comment',' Must he the weight of a burden, to be forbidden on the head when the phylacteries are being worn. ');">⁹</span>

וכמה כדי נפילה כי אתא רב דימי אמר ר' אלעזר ואיתימא ר' יוחנן ארבעת קבין לכור בעי רבי ירמיה לכור זרע או לכור תבואה למפולת יד או למפולת שוורים

— Said Abaye: Even a sixteenth of a Pumbedithean weight.<span class="x" onmousemove="('comment',' I.e., even the smallest weight is forbidden. ');">¹⁰</span>

ת"ש דכי אתי רבין א"ר אבוה א"ר אלעזר ואמרי לה אמר ר' יוחנן ארבעת קבין לכור זרע ועדיין תיבעי לך למפולת יד או למפולת שוורים תיקו:

SAID R. JUDAH: WHAT STANDARD IS A STACK? BUT [THE STANDARD IS] IF THERE IS ENOUGH FOR RESOWING. And how much is needed for resowing? — R. Ammi said in R. Johanan's name: Four se'ahs per <i>kor</i>.<span class="x" onmousemove="('comment',' I.e., in an area where a kor ought to grow only four se'ahs grew, which is the quantity needed for sowing such an area. ');">¹¹</span>

<big><strong>מתני׳</strong></big> המקבל שדה מחבירו ואכלה חגב או נשדפה אם מכת מדינה היא מנכה לו מן חכורו אם אינה מכת מדינה אין מנכה לו מן חכורו ר' יהודה אומר אם קיבלה הימנו במעות בין כך ובין כך אינו מנכה לו מחכורו:

— R. Ammi, giving his own opinion, said: Eight se'ahs per <i>kor</i>. An old man said to R. Mama, son of Rabbah b. Abbuha: I will explain it to you. During R. Johanan's lifetime the land was fertile;<span class="x" onmousemove="('comment',' Hence the lesser quantity sufficed. ');">¹²</span>

<big><strong>גמ׳</strong></big> ה"ד מכת מדינה אמר רב יהודה כגון דאישדוף רובא דבאגא עולא אמר כגון שנשתדפו ארבע שדות מארבע רוחותיה

during that of R. Ammi it was poor.

אמר עולא בעו במערבא נשדף תלם אחד על פני כולה מאי נשתייר תלם אחד על פני כולה מהו אפסיקא בירא מאי אספסתא

We learnt elsewhere: If the wind scattered the sheaves,<span class="x" onmousemove="('comment',' Over the field, and so they became mingled with the gleanings that must be left for the poor, and it is not known which is which. ');">¹³</span> we compute how much gleanings it [that field] was likely to provide, and so much must be given to the poor. R. Simeon b. Gamaliel said: The poor must be given the measure for resowing.<span class="x" onmousemove="('comment',' Pe'ah V, 1. ');">¹⁴</span> And how much is that? — When R. Dimi came,<span class="x" onmousemove="('comment',' From Palestine to Babylon. ');">¹⁵</span> he said in the name of R. Eleazar — others state, in the name of R. Johanan: Four <i>kabs</i> per <i>kor</i>. R. Jeremiah propounded: Does that mean, for a <i>kor</i> that is sown, or for a <i>kor</i> that is harvested?<span class="x" onmousemove="('comment',' I.e., is it for an area that requires a kor of seed that four kabs are estimated as gleanings, or for an area that produces a kor? ');">¹⁶</span> [Further, if it means for a <i>kor</i> that is sown,] is it for hand sowing or by oxen?<span class="x" onmousemove="('comment',' Sowing was done either by hand, a man walking along and scattering the seed, or by oxen drawing a cart with a perforated bottom, in which the seed was placed. The latter method was more wasteful, and required a greater quantity of seed for a given area than the former. ');">¹⁷</span> — Come and hear: For when Rabin came, he said in the name of R. Abbahu in the name of R. Eleazar — others say, in the name of R. Johanan: Four <i>kabs</i> for a <i>kor</i> of seed. But the question still remains: for hand sowing or by oxen? The problem remains unsolved. <b><i>MISHNAH</i></b>. IF A MAN LEASES A FIELD FROM HIS NEIGHBOUR, AND IT [THE CROP] IS EATEN BY GRASSHOPPERS, OR BLASTED [BY TEMPEST], IF IT WAS A WIDESPREAD EPIDEMIC,<span class="x" onmousemove="('comment',' Lit., 'a regional mishap'. ');">¹⁸</span> HE CAN DEDUCT FROM THE RENTAL; IF IT WAS NOT A WIDESPREAD EPIDEMIC, HE MAY NOT DEDUCT FROM THE RENTAL. R. JUDAH SAID: IF HE LEASED IT ON A MONEY RENTAL,<span class="x" onmousemove="('comment',' Generally the rental was paid in crops. ');">¹⁹</span> THEN IN BOTH CASES HE MAY MAKE NO DEDUCTIONS FROM THE RENTAL.<span class="x" onmousemove="('comment',' [This Mishnah applies only to a fixed rental, for with a percentage rental there can be no deduction, both sharing whatever the yield may be.] ');">²⁰</span> <b><i>GEMARA</i></b>. How far must it extend to be called a widespread epidemic? — Rab Judah said: E.g., if the greater part of the plain [in which this field lay] was blasted.<span class="x" onmousemove="('comment',' [Maim. and Asheri (on basis of slightly different reading): 'most of the fields in that city', v. Wilna Gaon's Glosses.] ');">²¹</span> 'Ulla said: If four fields, on the four sides thereof, were blasted. 'Ulla said: They propounded in the West [sc. the academies of Palestine]: What if one furrow over the entire length was blasted? What if one furrow was left [unblasted] over their entire length?<span class="x" onmousemove="('comment',' Must the whole of the four fields have suffered, or is it sufficient that a furrow over the whole length of each shall have been affected? And if that is insufficient, what if the entire fields were affected with the exception of a furrow in each? ');">²²</span> What if pits lay between?<span class="x" onmousemove="('comment',' There were no fields immediately contiguous, but the field was surrounded by pits, on the outer edges of which lay other fields, which were affected. Does this come within the scope of the definition or not? ');">²³</span> What if they were separated by a field of fodder?<span class="x" onmousemove="('comment',' Which was unaffected, whilst the fields beyond were. ');">²⁴</span>