Bekhorot 60

Chapter 60

א חשוד על המעשר ומאן חכמים ר' יהודה וחד אמר החשוד על המעשר חשוד על השביעית ומאן חכמים ר' מאיר
1 is suspected of ignoring the laws of tithes. And who are the Sages [referred to]?
ב דתניא עם הארץ שקיבל עליו דברי חבירות ונחשד לדבר אחד נחשד לכל התורה כולה דברי רבי מאיר וחכמים אומרים אינו נחשד אלא לאותו דבר בלבד
2 R'Judah, for in the place of R'Judah the sabbatical year law was kept strictly by the people. And the other said: One who is suspected of ignoring the laws of tithes is suspected of ignoring the sabbatical year laws. And who are the Sages [referred to]? - R'Meir, as it has been taught: An 'am ha-arez<span class="x" onmousemove="('comment',' One who is not relied upon, especially in connection with terumah and tithes.');"><sup>1</sup></span> who accepted the obligations of a haber<span class="x" onmousemove="('comment',' A member of an order who were very scrupulous in the observance of the levitical laws in daily intercourse; v. Glos.');"><sup>2</sup></span>
ג הגר שקיבל עליו דברי תורה אפי' נחשד לדבר אחד הוי חשוד לכל התורה כולה והרי הוא כישראל משומד נפקא מינה דאי קדיש קידושיו קידושין
3 and who is suspected of ignoring one religious law is suspected of disregarding the whole Torah. But the Sages say: He is only suspected of ignoring that particular religious law.
ד ת"ר הבא לקבל דברי חבירות חוץ מדבר אחד אין מקבלין אותו עובד כוכבים שבא לקבל דברי תורה חוץ מדבר אחד אין מקבלין אותו ר' יוסי בר' יהודה אומר אפי' דקדוק אחד מדברי סופרים
4 And a proselyte, who accepted the teachings of the Torah, though he is suspected of ignoring only one religious law, is suspected of disregarding the whole Torah,<span class="x" onmousemove="('comment',' Sh. Mek. adds, Or even if he is suspected of ignoring the whole Torah.');"><sup>3</sup></span> and he is considered as a non-observant Israelite.<span class="x" onmousemove="('comment',' And we do not maintain that he is considered as a real heathen, as if he had not become a proselyte.');"><sup>4</sup></span> The difference<span class="x" onmousemove="('comment',' In regarding him as a non-observant Israelite and not as a real heathen.');"><sup>5</sup></span> would be that if he betrothes a woman, [even after his relapse], his betrothal is valid, [the woman thus requiring a divorce.] Our Rabbis taught: If one is prepared to accept the obligation of a haber except one religious law, we must not receive him as a haber.
ה וכן בן לוי שבא לקבל דברי לויה וכהן שבא לקבל דברי כהונה חוץ מדבר אחד אין מקבלין אותו שנאמר (ויקרא ז, לג) המקריב את דם השלמים וגו' העבודה המסורה לבני אהרן כל כהן שאינו מודה בה אין לו חלק בכהונה
5 If a heathen is prepared to accept the Torah except one religious law, we must not receive him [as an Israelite]. R'Jose son of R'Judah says: Even [if the exception be] one point of th special minutiae of the Scribes' enactments.
ו ת"ר הבא לקבל דברי חבירות אם ראינוהו שנוהג בצינעה בתוך ביתו מקבלין אותו ואחר כך מלמדין אותו ואם לאו מלמדין אותו ואחר כך מקבלין אותו ר"ש בן יוחי אומר בין כך ובין כך מקבלין אותו והוא למד כדרכו והולך:
6 And similarly if a son of a Levite was prepared to accept the duties of the community of Levites<span class="x" onmousemove="('comment',' To sing, minister and serve as a gate-keeper of the Temple.');"><sup>6</sup></span> except one religious law, we must not receive him [as a Levite]. If a priest was prepared to accept the duties of the priesthood except one religious law, we must not receive him [as a priest], as it is said, He [among the sons of Aaron] that offereth the blood etc. ,<span class="x" onmousemove="('comment',' The verse continues: Of the peace-offering and the fat, shall have the right thigh for a portion (Lev. VII, 33) , thus teaching that the priest must practise all the laws devolving upon the sons of Aaron, and then only he is entitled to his dues.');"><sup>7</sup></span> implying the [entire] service that is transmitted to the sons of Aaron and that any priest who does not acknowledge this has no share in [the privileges of] the priesthood. Our Rabbis taught: If one applies to become a haber, if we saw him practising these privately at his house,<span class="x" onmousemove="('comment',' Prior to agreeing to observe them publicly so that he cannot be accused of doing so merely for show.');"><sup>8</sup></span>
ז ת"ר מקבלין לכנפים ואח"כ מקבלין לטהרות ואם אמר איני מקבל אלא לכנפים מקבלין אותו קיבל לטהרות ולא קיבל לכנפים אף לטהרות לא קיבל:
7 we receive him and subsequently instruct him, but if not, we first instruct him and then receive him [as a haber]. But R'Simeon B'Yohai says: Both in the first case and the second, we receive him [as a haber] and he learns incidentally as he goes on. Our Rabbis taught: We accept a haber if he promises to observe cleanness of hands<span class="x" onmousemove="('comment',' Washing the hands before eating and before touching food of terumah.');"><sup>9</sup></span>
ח ת"ר עד כמה מקבלין אותו בית שמאי אומרים למשקין שלשים יום לכסות שנים עשר חודש ובית הלל אומרים אחד זה ואחד זה לשנים עשר חודש
8 and afterwards we accept him as one who will observe the other rules of levitical purity.<span class="x" onmousemove="('comment',' To partake of his terumah on the assumption of it being levitically clean.');"><sup>10</sup></span> If he said: I only promise to observe cleanness of hands, we receive him [as a haber, as his promise is important in connection with levitical purity]. If, however, he promised to observe the rules of levitical purity but not cleanness of hands, then even his promise to observe the rules of levitical purity is not regarded as a genuine promise.<span class="x" onmousemove="('comment',' For, if he will not undertake to keep a simple matter like the washing of hands, then we can have no confidence in his promise to observe other levitical restrictions.');"><sup>11</sup></span> Our Rabbis taught: How long is the period<span class="x" onmousemove="('comment',' During which he must practise the laws of levitical purity.');"><sup>12</sup></span> before we receive him [as a haber]? Beth Shammai say: As regards [the purity of his] liquids, [whose uncleanness is of a light character], the period is thirty days, but as regards the purity of [his] garment,<span class="x" onmousemove="('comment',' The garment of an 'am ha-arez is considered unclean by a person observant of the rules of levitical purity, through the former leaning and pressing on it.');"><sup>13</sup></span>
ט אם כן הוה ליה מקולי בית שמאי ומחומרי בית הלל אלא בית הלל אומרים אחד זה ואחד זה לשלשים:
9 the period is twelve months; whereas Beth Hillel Say: Both in the one case as well as in the other, the period is twelve months. If this be so, then you have here a ruling where Beth Shammai is more lenient and Beth Hillel is the stricter?<span class="x" onmousemove="('comment',' In 'Ed. only six examples of these are quoted. This case would therefore constitute one more example.');"><sup>14</sup></span> - Rather [read]: Beth Hillel Say: Both in the one case as well as in the other, the period is thirty days.
י (סימן חב"ר תלמי"ד תכל"ת מכ"ם חז"ר גבא"י בעצמ"ו)
10 <br>(Mnemonic: A Haber, Scholar, Purple-blue, Repent, Taxcollector.)
יא תנו רבנן הבא לקבל דברי חבירות צריך לקבל בפני שלשה חבירים ובניו ובני ביתו אינן צריכין לקבל בפני שלשה חבירים רבן שמעון בן גמליאל אומר אף בניו ובני ביתו צריכין לקבל בפני שלשה חבירים לפי שאינו דומה חבר שקיבל לבן חבר שקיבל:
11 Our Rabbis taught: One who desires to accept the obligations of a haber is required to do so in the presence of three haberim, whereas his sons and the members of his family are not required to accept [these obligations] in the presence of three haberim. But R'Simeon B'Gamaliel says: His sons and the members of his family are also required to accept [these obligations] in the presence of three haberim, because the case of a haber who accepts [these obligations] is not on a par with the case of the son of a haber<span class="x" onmousemove="('comment',' The father, a haber, will be more strict, as he publicly accepted in the presence of three haberim the obligations involved, whereas the son of a haber only sees his father practise these laws. Another interpretation is as follows: The reason, according to the first Tanna quoted above, why the sons and the members of the family of a haber are not required to accept these obligations is because the family of a haber actually seeing these levitical laws observed at home, are not suspected of disregarding them and therefore there is no necessity for them to accept these obligations in the presence of three haberim.');"><sup>15</sup></span> who accepts [them].
יב תנו רבנן הבא לקבל דברי חבירות צריך לקבל בפני ג' חבירים ואפילו תלמיד חכם צריך לקבל בפני שלשה חבירים זקן ויושב בישיבה אינו צריך לקבל בפני שלשה חבירים שכבר קיבל עליו משעה שישב אבא שאול אומר אף תלמיד חכם אינו צריך לקבל בפני שלשה חבירים ולא עוד אלא שאחרים מקבלין לפניו
12 Our Rabbis taught: One who desires to accept the obligations of a haber is required to accept them in the presence of three haberim, and even a talmid hakam [a scholar] is required to accept the obligations in the presence of three haberim. An elder, a member of a scholars' council, is not required to accept [these obligations] in the presence of three haberim, having already accepted them from the time when he took his place at the council. Abba Saul Says: Even a talmid hakam is not required to accept the obligations of a haber in the presence of three haberim. And not only this, but even others may accept the obligations of a haber in his presence. Said R'Johanan: In the days of the son of R'Hanina B'Antigonus was this teaching taught.<span class="x" onmousemove="('comment',' That even a talmid hakam is required to accept the obligations of a haber in the presence of three haberim, for even he was suspected in such matters.');"><sup>16</sup></span>
יג אמר רבי יוחנן בימי בנו של רבי חנינא בן אנטיגנוס נשנית משנה זו רבי יהודה ור' יוסי איסתפק להו מילתא בטהרות שדרו רבנן לגבי בנו של ר' חנינא בן אנטיגנוס אזילו אמרו ליה לעיין בה אשכחוה דקא טעין טהרות אותיב רבנן מדידיה לגבייהו וקאי איהו לעיוני בה
13 For R'Judah and R'Jose were in doubt concerning a matter of levitical cleanness. They sent a pair of scholars to the son of R'Hanina B'Antigonus. They went and asked him to inquire into the matter. They found him carrying<span class="x" onmousemove="('comment',' Sh. Mek. has 'guarding'.');"><sup>17</sup></span>
יד אתו אמרי ליה לר' יהודה ור' יוסי אמר להו ר' יהודה אביו של זה ביזה תלמידי חכמים אף הוא מבזה תלמידי חכמים
14 levitically prepared food. He seated some of his own disciples<span class="x" onmousemove="('comment',' Who scrupulously observed the levitical rules regarding food.');"><sup>18</sup></span> with them,<span class="x" onmousemove="('comment',' To keep an eye on his levitically prepared food, against the touch of the Rabbis who had been sent on the mission.');"><sup>19</sup></span>
טו אמר לו ר' יוסי כבוד זקן יהא מונח במקומו אלא מיום שחרב בית המקדש נהגו כהנים סילסול בעצמן שאין מוסרין את הטהרות לכל אדם:
15 while he stood up to look in to the question. They came and informed R'Judah and R'Jose [of his conduct towards them].<span class="x" onmousemove="('comment',' That he did not trust them in matters of levitical purity.');"><sup>20</sup></span> R'Judah said to them: His father<span class="x" onmousemove="('comment',' He said this in a temper, but this was not actually the case.');"><sup>21</sup></span>
טז תנו רבנן חבר שמת אשתו ובניו ובני ביתו הרי הן בחזקתן עד שיחשדו וכן חצר שמוכרין בה תכלת הרי היא בחזקתה עד שתיפסל:
16 held scholars in contempt and he also holds scholars in contempt. R'Jose replied to him: Let the dignity of the elder<span class="x" onmousemove="('comment',' I.e., the father and the son.');"><sup>22</sup></span> lie undisturbed in its place,<span class="x" onmousemove="('comment',' Do not accuse him of despising scholars.');"><sup>23</sup></span>
יז תנו רבנן אשת עם הארץ שנשאת לחבר וכן בתו של עם הארץ שנשאת לחבר וכן עבדו של עם הארץ שנמכר לחבר כולן צריכין לקבל דברי חבירות בתחלה אבל אשת חבר שנשאת לעם הארץ וכן בתו של חבר שנשאת לעם הארץ וכן עבדו של חבר שנמכר לעם הארץ אין צריכין לקבל דברי חבירות בתחלה
17 but from the day that the Temple was destroyed, the priests<span class="x" onmousemove="('comment',' R. Hanina b. Antigonus was a priest.');"><sup>24</sup></span> guarded their dignity by not entrusting matters of levitical cleanness to everybody.<span class="x" onmousemove="('comment',' It was not therefore because R. Hanina held scholars in contempt that he seated some of his disciples with the Rabbis.');"><sup>25</sup></span> Our Rabbis taught: [The wife of a haber is considered as a haber].<span class="x" onmousemove="('comment',' So Sh. Mek.');"><sup>26</sup></span>
יח ר"מ אומר אף הן צריכין לקבל עליהן דברי חבירות לכתחלה ר"ש בן אלעזר אומר משום ר"מ מעשה באשה אחת שנשאת לחבר והיתה קומעת לו תפילין על ידו נשאת לעם הארץ והיתה קושרת לו קשרי מוכס על ידו:
18 If a haber dies, his wife and the members of the family retain their status until there is reason to suspect them.<span class="x" onmousemove="('comment',' Of disregarding the rules of levitical cleanness.');"><sup>27</sup></span> And similarly a court-yard in which tekeleth [purple-blue]<span class="x" onmousemove="('comment',' For the fringes, in accordance with Num. XV, 38.');"><sup>28</sup></span> was sold retains its status until it is disqualified.<span class="x" onmousemove="('comment',' By selling therein a vegetable blue dye for genuine tekeleth.');"><sup>29</sup></span> Our Rabbis taught: The wife of an 'am ha-arez who was married to a haber, likewise a daughter of an 'am ha-arez who was married to a haber, and similarly the slave of an 'am ha-arez who was sold to a haber - all of these must first<span class="x" onmousemove="('comment',' Before we can receive them as haberim.');"><sup>30</sup></span> accept the obligations of a haber.<span class="x" onmousemove="('comment',' And although it is stated above that the members of the family are not required to accept the obligations of a haber, the case is different here because when acceptance took place the wife, daughter and slave were not with him and there is, consequently, the fear that earlier habits may still influence their conduct.');"><sup>31</sup></span> But the wife of a haber who was married to an 'am ha-arez, likewise the daughter of a haber who was married to an 'am ha-arez and similarly the slave of a haber who was sold to an 'am ha-arez, need not first accept the obligations of a haber.<span class="x" onmousemove="('comment',' If they return to the sphere of the haber.');"><sup>32</sup></span> R'Simeon B'Eleazar says: Even the latter require first to accept the obligations of a haber. For R'Simeon B'Eleazar reported in the name of R'Meir: It happened with a certain woman who was married to a haber that she fastened the straps of the tefillin [phylacteries] on his hand and when afterwards married to a publican, she knotted the custom seals for him.<span class="x" onmousemove="('comment',' We see therefore that even a wife originally of a haber can alter her habits in a changed environment and the same applies to a slave, etc.');"><sup>33</sup></span>
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