Chullin 11

Chapter 11

א ואי סלקא דעתיך לא קבלה מיניה לישני ליה
1 Now, if you say that R'Zera did not accept [the retort of R'Jacob B'Idi], then he could have answered his query thus: In the one case there was an Israelite standing over [the Cuthean]<span class="x" onmousemove="('comment',' In the case of R. Johanan and of R. Assi.');"><sup>1</sup></span>
ב כאן כשישראל עומד על גביו כאן כשאין ישראל עומד על גביו
2 but in the other case there was not.<span class="x" onmousemove="('comment',' For that was the ruling of the Court of R. Gamaliel.');"><sup>2</sup></span>
ג אלא לאו ש"מ קבלה מיניה ש"מ
3 You must therefore say that R'Zera accepted [the retort].
ד ומ"ט גזרו בהו רבנן
4 It stands proved.
ה כי הא דר"ש בן אלעזר שדריה ר"מ לאתויי חמרא מבי כותאי אשכחיה ההוא סבא א"ל
5 For what reason did the Rabbis proscribe them? - Because of the following incident.
ו (משלי כג, ב) ושמת סכין בלועך אם בעל נפש אתה הלך ר"ש בן אלעזר וספר דברים לפני ר"מ וגזר עליהן
6 R'Simeon B'Eleazar was sent by R'Meir to fetch some wine from among the Cutheans.
ז מאי טעמא
7 He was met by a certain old man who said to him.
ח אמר רב נחמן בר יצחק
8 Put a knife to thy throat, if thou be a man given to appetite.<span class="x" onmousemove="('comment',' Prov. XXIII, 2. Meaning thereby: If you are an observing Jew abstain from using their wine.');"><sup>3</sup></span>
ט דמות יונה מצאו להן בראש הר גריזים שהיו עובדין אותה
9 Whereupon R'Simeon B'Eleazar returned and reported the matter to R'Meir who thereupon proscribed them.
י ור"מ לטעמיה דחייש למיעוטא וגזר רובא אטו מיעוטא
10 Why? - R'Nahman B'Isaac explained: Because they<span class="x" onmousemove="('comment',' Those Cutheans living near Mount Gerizim.');"><sup>4</sup></span>
יא ורבן גמליאל ובית דינו נמי כר"מ סבירא להו
11 found a figure of a dove on the top of Mount Gerizim and they worshipped it;<span class="x" onmousemove="('comment',' Aliter: They (the Rabbis) found among them a figure of a dove . . which they worshipped.');"><sup>5</sup></span>
יב פשטיה דקרא במאי כתיב
12 R'Meir therefore, consistent with his principle that the minority must be taken into consideration,<span class="x" onmousemove="('comment',' V. Yeb. 61b.');"><sup>6</sup></span>
יג בתלמיד היושב לפני רבו דתני רבי חייא
13 proscribed all Cutheans<span class="x" onmousemove="('comment',' Even those who do not reside by Mount Gerizim.');"><sup>7</sup></span>
יד (משלי כג, א) כי תשב ללחום את מושל בין תבין את אשר לפניך
14 because of this minority, and R'Gamaliel and his Court also held this principle.
טו ושמת סכין בלועך אם בעל נפש אתה אם יודע תלמיד ברבו שיודע להחזיר לו טעם בין ואם לאו תבין את אשר לפניך ושמת סכין בלועך אם בעל נפש אתה פרוש הימנו
15 What is the plain meaning of the above quoted text? - It refers to a pupil sitting before his master.
טז רבי יצחק בן יוסף שדריה רבי אבהו לאתויי חמרא מבי כותאי אשכחיה ההוא סבא א"ל
16 For R'Hiyya taught: When thou sittest to eat with a ruler, consider well him that is before thee.
יז לית כאן שומרי תורה
17 And put a knife to thy throat, if thou be a man given to an appetite.<span class="x" onmousemove="('comment',' Prov. XXIII, I, 2.');"><sup>8</sup></span>
יח הלך רבי יצחק וספר דברים לפני רבי אבהו והלך רבי אבהו וספר דברים לפני רבי אמי ורבי אסי ולא זזו משם עד שעשאום עובדי כוכבים גמורין
18 If the pupil knows that the master is capable of answering the question, then he may ask it; otherwise.
יט למאי
19 Consider well him that is before thee.
כ אי לשחיטה ויין נסך מהתם גזרו בהו רבנן
20 And put a knife to thy throat, if thou be a man given to appetite, and leave him.<span class="x" onmousemove="('comment',' I.e., if you are athirst for knowledge seek for yourself another teacher, but do not put your teacher to shame.');"><sup>9</sup></span>
כא אינהו גזור ולא קבלו מינייהו אתו רבי אמי ורבי אסי גזרו וקבלו מינייהו
21 R'Isaac B'Joseph was sent by R'Abbahu to fetch some wine from among the Cutheans.
כב מאי עובדי כוכבים גמורין
22 He was met by a certain old man who said to him: 'There are none here that observe the Torah'.
כג אמר ר"נ בר יצחק
23 R'Isaac went and reported the matter to R'Abbahu who reported it to R'Ammi and R'Assi; the latter forthwith<span class="x" onmousemove="('comment',' Lit., 'they did not move from there until they declared etc.'');"><sup>10</sup></span>
כד לבטל רשות וליתן רשות
24 declared the Cutheans to be absolute heathens.
כה וכדתניא
25 In what respect [were they declared absolute heathens]?
כו ישראל מומר משמר שבתו בשוק מבטל רשות ונותן רשות ושאינו משמר שבתו בשוק אינו מבטל רשות ונותן רשות מפני שאמרו
26 If in respect of their slaughtering [that it is invalid] and in respect of their wine [that it is] idolatrous, had not the Rabbis proscribed them [in these matters] from that [former incident]?<span class="x" onmousemove="('comment',' R. Meir had prohibited their wine and R. Gamaliel and his Court their slaughtering.');"><sup>11</sup></span>
כז ישראל נותן רשות ומבטל רשות ובעובד כוכבים עד שישכור
27 - The Rabbis had previously proscribed them but their decree was not accepted; R'Ammi and R'Assi came now and proscribed them and their decree was accepted.<span class="x" onmousemove="('comment',' It is not to be inferred that R. Ammi and R. Assi were greater than the earlier Rabbis. Rashi explains that in the days of these earlier Rabbis there was much intercourse with the Cutheans and it would have been a hardship for the people to have accepted their decree, while in the days of R. Ammi and R. Assi it was possible to enforce the restrictions.');"><sup>12</sup></span>
כח כיצד
28 What was meant by declaring them absolute heathens? - Said R'Nahman B'Isaac: It meant that they have no longer the power to renounce or to transfer ownership.<span class="x" onmousemove="('comment',' It was a Rabbinic institution for each of the residents of a block of tenements to which was attached a common courtyard to contribute before the Sabbath a portion of food towards a common dish, the food being then deposited in one of the tenements. By this act all the tenements were regarded as one common dwelling, and it was thus permitted to carry objects on the Sabbath from one tenement to another and ,urhmj hcurhg across the courtyard. This is known as . If a resident forgot to contribute his portion, he had the remedy of renouncing on the Sabbath the ownership of his tenement in favour of the other residents. Such a course was only open to a Jew.');"><sup>13</sup></span>
כט אמר לו
29 For it has been taught:<span class="x" onmousemove="('comment',' V. 'Er. 69b.');"><sup>14</sup></span>
ל רשותי קנויה לך
30 An Israelite apostate who publicly<span class="x" onmousemove="('comment',' Lit., 'in the market'.');"><sup>15</sup></span>
לא רשותי מבוטלת לך קנה ואינו צריך לזכות
31 observes the Sabbath may renounce and transfer his ownership, but if he does not observe the Sabbath publicly he may not renounce and transfer his ownership, because the Rabbis said: An Israelite may transfer or renounce his ownership, whereas with a heathen this can only be done by renting [his property].<span class="x" onmousemove="('comment',' And this could not be done on the Sabbath day.');"><sup>16</sup></span>
לב רבי זירא ורב אסי איקלעו לפונדקא דיאי אייתו לקמייהו ביצים המצומקות ביין רבי זירא לא אכל ורב אסי אכל
32 In what way [is ownership renounced]?
לג א"ל רבי זירא לרב אסי
33 One [Israelite] can say to another [Israelite].'
לד ולא חייש מר לתערובת דמאי
34 My ownership is acquired by you', or, 'My ownership is renounced in your favour', and the latter has thereby acquired [the property] without the necessity of a formal acquisition.<span class="x" onmousemove="('comment',' I.e., a kinyan, V. Glos. htns');"><sup>17</sup></span>
לה א"ל
35 R'Zera and R'Assi happened to come to the inn of Yai.
לו לאו אדעתאי
36 They were served with roasted eggs beaten up in wine.
לז א"ר זירא
37 R'Zera did not eat it; R'Assi did.
לח אפשר גזרו על התערובת דמאי ומסתייעא מילתא דרב אסי למיכל איסורא
38 R'Zera asked R'Assi, 'Master, are you not concerned about the admixture of demai'?<span class="x" onmousemove="('comment',' . Fruits and produce bought from an 'am ha-ares in respect of which there is a doubt whether the proper tithes have been taken. The demai in this case was the wine, but it was mixed with the roasted eggs and other ingredients.');"><sup>18</sup></span>
לט השתא בהמתן של צדיקים אין הקב"ה מביא תקלה על ידן צדיקים עצמן לא כל שכן
39 He replied: 'I did not think of it'.
מ נפק רבי זירא דק ואשכח דתנן
40 Can it be, thought R'Zera, that the Rabbis have prohibited demai in a mixed state and that it should come about that R'Assi should eat prohibited food?
מא הלוקח יין לתת לתוך המורייס או לתוך האלונתית כרשינין לעשות מהן טחינין עדשים לעשות מהן רסיסין חייב משום דמאי ואין צריך לומר משום ודאי והן עצמן מותרין מפני שהן תערובת
41 Surely, if the Holy One, Blessed be He, would not permit the beast of the righteous to sin in error, how much less the righteous themselves! R'Zera thereupon went out, looked into the matter and found [the law].<span class="x" onmousemove="('comment',' Namely, that demai in a mixed state is not forbidden.');"><sup>19</sup></span>
מב ולא גזרו על תערובת דמאי
42 For it was taught:<span class="x" onmousemove="('comment',' So Marginal Gloss. Cur. edd.: We learnt.');"><sup>20</sup></span>
מג והתניא
43 If one buys wine in order to pour it into muries<span class="x" onmousemove="('comment',' A pickle containing fish-hash and wine.');"><sup>21</sup></span>
מד הנותן לשכנתו עיסה לאפות וקדירה לבשל אינו חושש לשאור ותבלין שבה לא משום שביעית ולא משום מעשר ואם אמר לה עשי לי משליכי חושש לשאור ותבלין שבה משום שביעית ומשום מעשר
44 or into alontith,<span class="x" onmousemove="('comment',' V. A.Z. 30a. A mixture of old wine, clear water and balsam, used as a cooling drink in the bath-house.');"><sup>22</sup></span>
מה שאני התם דכיון דקאמר לה עשי לי משליכי כמאן דעריב בידים דמי
45 or beans to make into grist, or lentils to make into groats, he must [tithe them], if they are demai;<span class="x" onmousemove="('comment',' I.e., if bought from an 'am ha-ares. V. Glos.');"><sup>23</sup></span>
מו רפרם אמר
46 it is needless to say so if they were certainly untithed.
מז שאני שאור ותבלין דלטעמא עביד וטעמא לא בטיל
47 The mixtures themselves,<span class="x" onmousemove="('comment',' I.e., if one bought from an 'am ha-ares the mixture ready prepared.');"><sup>24</sup></span>
מח ולחלופי לא חיישינן
48 however, may be eaten [without tithing], because they are in a mixed state.
מט והתנן
49 But did the Rabbis, then, not prohibit demai in a mixed state?
נ הנותן לחמותו מעשר את שהוא נותן לה ואת שהוא נוטל ממנה מפני שחשודה מחלפת המתקלקל
50 Has it not been taught: If a man gives to his neighbour's wife<span class="x" onmousemove="('comment',' The wife of an 'am ha-ares.');"><sup>25</sup></span>
נא התם כדתניא טעמא א"ר יהודה
51 dough to be baked, or a dish to be cooked, [and also provides her with leaven and spices,] he need have no fear that the leaven and the spices used are Seventh Year produce or are untithed;<span class="x" onmousemove="('comment',' We do not suspect that she has exchanged the leaven and the spices given to her for her own, which may be Seventh Year produce or untithed. The produce of a field cultivated in the Seventh or Sabbatical Year was prohibited. V. Lev. XXV, 2ff.');"><sup>26</sup></span>
נב רוצה היא בתקנת בתה ובושה מחתנה
52 if, however, he said to her, 'Make it with your own [ingredients]', he must suspect that the leaven and spices used are Seventh Year produce or untithed?<span class="x" onmousemove="('comment',' And he must tithe it, although it is in a mixed state.');"><sup>27</sup></span> - This last case is different for this reason: since he said to her, 'Make it with your own [ingredients]', it is as though he actually mixed it himself.<span class="x" onmousemove="('comment',' For the law regards him as having acquired the leaven and the spices before they were put into the mixture, therefore he must tithe it.');"><sup>28</sup></span> Rafram said: It is different with leaven and spices, since they are used primarily for seasoning, and seasoning never loses its distinctiveness.<span class="x" onmousemove="('comment',' Even in a mixture, and therefore he must tithe it.');"><sup>29</sup></span> But do we not suspect an exchange?<span class="x" onmousemove="('comment',' I.e., that she may have substituted her own ingredients for those given to her.');"><sup>30</sup></span> Have we not learnt:<span class="x" onmousemove="('comment',' Demai III, 6.');"><sup>31</sup></span> If a man gives to his mother-in-law [dough to be baked], he must tithe what he gives to her and what he takes from her,<span class="x" onmousemove="('comment',' For not only must he abstain from eating demai himself but he must avoid causing others to eat it.');"><sup>32</sup></span> because she is suspected of changing it if it is spoilt? - In this case the reason [for her changing it] is added, viz. , R'Judah says. Beca she desires the welfare of her daughter and feels shamed for her son-in-law.<span class="x" onmousemove="('comment',' Normally a person is not suspected of exchanging, for, in the absence of any justifying circumstances, that would constitute stealing. A mother-in-law might well be tempted to make the exchange for the reason given by R. Judah.');"><sup>33</sup></span> [
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