Chullin 108

Chapter 108

א וחזייה לדרב מתנא דאתיא בזה הכלל מאי טעמא
1 He saw, however, that R'Mattena's case might be admitted [as a trefah] under the clause 'This is the rule',<span class="x" onmousemove="('comment',' Which clause was added for the sole purpose of including other defects not specifically mentioned.');"><sup>1</sup></span>
ב דדמיא לנטולי
2 for it is well nigh similar to a case where the entire organ was gone, he therefore taught: 'The following [defects] render cattle trefah', emphasizing that only the following render cattle trefah, but the defect stated by R'Mattena does not render the animal trefah.
ג תנא
3 R'Simeon B'Lakish who said that this Mishnah, namely, 'AND THE FOLLOWING [DEFECTS] DO NOT RENDER CATTLE TREFAH', was to be emphasized, on the other hand, argues thus: The Tanna stated various defects and finally added: 'This is the rule'.
ד אלו טרפות הני הוא דטרפה הא דרב מתנא כשרה
4 He saw, however, that R'Mattena's case might not be admitted [as a trefah] under the clause 'This is the rule', for it not quite the same as when an organ is pierced or severed or gone entirely, he therefore taught: THE FOLLOWING [DEFECTS] DO NOT RENDER CATTLE TREFAH, emphasizing that only the following do not render an animal trefah, but the defect stated by R'Mattena does.
ה ור' שמעון בן לקיש אמר
5 The text [stated above]: R'Mattena ruled: If the top of the femur slipped out of its socket, the animal is trefah'.
ו אלו כשרות דוקא
6 Raba, however, ruled that it was permitted; though if the ligaments were severed it is trefah.
ז תנא טרפות ותנא זה הכלל וחזייה לדרב מתנא דלא אתיא בזה הכלל מ"ט
7 The law is: Even if the ligaments were severed it is permitted, unless they had decayed.<span class="x" onmousemove="('comment',' In which case the animal would be trefah.');"><sup>2</sup></span>
ח לאו לנקובי דמיא ולא לפסוקי דמיא ולנטולי נמי לא דמיא
8 TO WHAT EXTENT MAY IT BE DEFICIENT?
ט תנא
9 etc.
י אלו כשרות הני הוא דכשרות הא דרב מתנא טרפה
10 Ze'iri said: 'You, who have never seen the size [of an Italian issar], may take instead as a standard the size of a Gordian denar,<span class="x" onmousemove="('comment',' Name of a gold denar coined by one of the Roman emperors by that name.');"><sup>3</sup></span>
יא גופא אמר רב מתנא
11 which is equal in size to the small peshita, current among the small coins of Pumbeditha'.
יב האי בוקא דאטמא דשף מדוכתיה טרפה
12 R'Hana, the money-changer, said: 'Once there stood before me Bar Nappaha who asked me for a Gordian denar with which to measure a defect.
יג ורבא אמר
13 I wanted to rise before him but he would not allow me, saying. "Sit down, my son, sit down.
יד כשרה ואי איפסיק ניביה טרפה
14 Craftsmen are not allowed to rise before scholars whilst they are engaged in their work"'.<span class="x" onmousemove="('comment',' I.e., whilst working for others (Rashi) . According to Tosaf., however, it may mean that even when they are engaged in their own work they need not stand up.');"><sup>4</sup></span>
טו והלכתא
15 But are they not?
טז איפסיק נמי כשרה עד דמתעכלא אתעכולי:
16 Surely we have learnt: All craftsmen must rise before them,<span class="x" onmousemove="('comment',' Sc. those Jews who came to Jerusalem bringing with them the offering of firstfruits to the Temple. V. Bik. III, 3.');"><sup>5</sup></span>
יז עד כמה תחסר [וכו']:
17 enquire after their welfare and greet them, 'Our brethren from such and such a place, ye are welcome'.
יח אמר זעירי
18 - R'Johanan said: Before them they must rise but not before scholars.
יט אתון דלא מיתחמי לכון שיעורא שיעוריה בדינרא קורדינאה והוי כפשיטא זוטרתי ומשתכחא ביני פשיטי דפומבדיתא
19 Thereupon R'Jose B'Abin remarked: Come and see, how precious is a precept when performed in its due season! for they [craftsmen] must rise before these but not before scholars! But whence do you gather this?
כ אמר רבי חנא פתוראה
20 Perhaps [they are shown respect] so as not to put a stumblingblock in their way for the future!<span class="x" onmousemove="('comment',' For if they were not shown respect when they came, they might refrain from coming again in the future. But it is certainly not the case, as was suggested by R. Jose b. Abin, that their action is more commendable than the study of the Torah.');"><sup>6</sup></span>
כא עילא מינאי הוה קאי בר נפחא ובעא מיני דינרא קורדינאה לשערי ביה טריפתא ובעי למיקם מקמיה ולא שבקני אמר לי
21 R'Nahman said: An exact sela' is regarded as more than a sela'; likewise an exact issar is regarded as more than an issar.<span class="x" onmousemove="('comment',' Wherever the Rabbis fixed the standard of measure, either a sela', as in the case of a deficiency in the skull or a deficiency in the rumen, or an issar, as in our Mishnah, they intended to convey that where the measure was exactly the size of the standard fixed it was always to be regarded as more than the standard, with all the results consequent thereto.');"><sup>7</sup></span>
כב שב בני שב
22 This shows that R'Nahman is of the opinion that 'up to' is not inclusive.<span class="x" onmousemove="('comment',' For when our Mishnah says: UP TO AN ITALIAN ISSAR, It means that up to that size is a deficiency permitted, but the deficiency of an exact issar, being regarded as more than an issar, would render the animal trefah.');"><sup>8</sup></span>
כג אין בעלי אומניות רשאין לעמוד מפני תלמידי חכמים בשעה שעסוקין במלאכתם
23 Raba raised an objection against R'Nahman.
כד ולא
24 We have learnt: A string which hangs over from the texture of a bed, [that is of any length] up to five handbreadths, is clean.<span class="x" onmousemove="('comment',' V. Kelim XIX, 2. If the bed was rendered unclean, this piece of string which has not yet been cut away from the texture of the bed would not be unclean, for it is insignificant. If, however, it was more than five handbreadths in length it would be unclean, for it would then be of some use - indeed, with this length of string they used to tie up the Passover lambs and hang up the beds. If it was more than ten handbreadths in length it would be clean, for it is considered independent from the texture, and hence cut away from it, and it is established law that a string by itself cannot be rendered unclean.');"><sup>9</sup></span>
כה והתנן
25 Presumably if it was exactly five handbreadths it would be regarded as less!<span class="x" onmousemove="('comment',' I.e., less than five handbreadths and it would be clean; thus proving that 'up to' is inclusive.');"><sup>10</sup></span>
כו כל בעלי אומניות עומדים מפניהם ושואלין בשלומן ואומרין להם
26 - No.
כז אחינו אנשי מקום פלוני בואכם בשלום
27 Exactly five would be regarded as more.<span class="x" onmousemove="('comment',' I.e., more than five handbreadths and it would be unclean; for 'up to' is exclusive.');"><sup>11</sup></span>
כח אמר רבי יוחנן
28 Come and hear: If it was from five up to ten handbreadths in length, it is unclean.
כט מפניהם עומדין מפני תלמידי חכמים אין עומדין
29 Presumably if it was exactly ten handbreadths long it would be regarded as less.<span class="x" onmousemove="('comment',' And unclean; v. p. 298, n. 6.');"><sup>12</sup></span>
ל אמר רבי יוסי בר אבין
30 - No.
לא בא וראה כמה חביבה מצוה בשעתה שהרי מפניהם עומדין מפני תלמידי חכמים אין עומדין
31 Exactly ten would be regarded as more.
לב ממאי
32 Come and hear: Small earthenware vessels, or the bottoms or sides [of broken earthenware vessels] that can stand without support.
לג דילמא
33 
לד כדי שלא תהא נמצא מכשילן לעתיד לבא
34 
לה אמר רב נחמן
35 
לו כסלע כיתר מכסלע כאיסר כיתר מכאיסר
36 
לז אלמא קסבר רב נחמן
37 
לח עד ולא עד בכלל
38 
לט איתיביה רבא לרב נחמן
39 
מ חבל היוצא מן המטה עד חמשה טפחים טהור מאי לאו חמשה כלמטה
40 
מא לא חמשה כלמעלה
41 
מב ת"ש
42 
מג מה' ועד עשרה טמא
43 
מד מאי לאו עשרה כלמטה
44 
מה לא עשרה כלמעלה
45 
מו תא שמע
46 
מז הדקין שבכלי חרס הן וקרקרותיהן ודופנותיהם יושבין שלא מסומכין
47 
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