Chullin 120
לר' חנינא בר פפא מהו
what would be the law according to the view of R'Hanina B'Papa?<span class="x" onmousemove="('comment',' The expression 'after its kind' suggests separateness and so implies a prohibition against grafting one kind on to another. Since, however, this is not expressly stated with reference to plants, but they acted so merely of their own accord, it is doubtful therefore whether there is with regard to plants an implied prohibition against grafting.');"><sup>1</sup></span>
כיון דלא כתב בהו למינהו לא מיחייב או דילמא
Since 'after its kind' is not expressly stated with regard to plants one should not be liable; or, seeing that the Lord approved of their action, it is regarded as if 'after its kind' were expressly stated [and one would be liable].
אמרה ליה
But it is impossible', said the moon, 'to do without the sun for the reckoning of the seasons, as it is written: And let them be for signs, and for seasons, and for days and years'.<span class="x" onmousemove="('comment',' Ibid. 14.');"><sup>3</sup></span>
זיל ליקרו צדיקי בשמיך
This is what was meant by R'Simeon B'Lakish when he declared: Why is it that the he-goat offered on the new moon is distinguished in that there is written concerning it unto the Lord?<span class="x" onmousemove="('comment',' Num. XXVIII, 15: And a he-goat for a sin-offering unto the Lord. These words, 'unto the Lord', are not found in connection with sacrifices on other festive seasons.');"><sup>8</sup></span>
מה נשתנה שעיר של ראש חדש שנאמר בו (במדבר כח, יא) לה'
This teaches us that the plants commenced to grow but stopped just as they were about to break through the soil, until Adam came and prayed for rain for them; and when rain fell they sprouted forth.
(בראשית ב, ה) וכל שיח השדה טרם יהיה בארץ במעלי שבתא
R'Hanan B'Raba said: The shesu'ah<span class="x" onmousemove="('comment',' V. Deut. XIV, 7. According to Rabbinic tradition the word , which in the E.V. is translated as 'cloven', is the name of a specific creature with the Peculiarities here stated.');"><sup>11</sup></span>
רב נחמן בר פפא הויא ליה ההיא גינתא שדי ביה ביזרני ולא צמח בעא רחמי אתא מיטרא וצמח אמר
This refutes those who maintain that the Torah was not divinely revealed.<span class="x" onmousemove="('comment',' For Moses could not of his own knowledge have described the various animals mentioned in the Torah, nor could he have known so well the nature of them all. hdhbe');"><sup>12</sup></span>
וכי משה רבינו קניגי היה
It is written: The five lords of the Philistines: the Gazite and the Ashdodite, the Ashkelonite, the Gittite and the Ekronite; also the Avvim.<span class="x" onmousemove="('comment',' Josh. XIII, 3. heburt hebsust hesbst hebust');"><sup>15</sup></span>
או בליסטרי היה
The verse says five but enumerates six! - R'Jonathan said: Their overlords<span class="x" onmousemove="('comment',' (there are many variations: MS.M. ; Aruch ; Musafia) meaning chiefs, overlords. The etymology of the word is doubtful, v. Jast. and Aruch.');"><sup>16</sup></span>
א"ל רב חסדא לרב תחליפא בר אבינא
R'Hisda said to R'Tahlifa B'Abina, 'Write down the word for "overlord"<span class="x" onmousemove="('comment',' (there are many variations: MS.M. ; Aruch ; Musafia) meaning chiefs, overlords. The etymology of the word is doubtful, v. Jast. and Aruch.');"><sup>16</sup></span>
(יהושע יג, ג) (ואת) חמשת סרני פלשתים העזתי והאשדודי האשקלוני הגתי והעקרוני והעוים אמר חמשה וחשיב שיתא
This interpretation differs from Rab's view, for Rab had declared that the Avvim originally came from Teman.<span class="x" onmousemove="('comment',' They were not indigenous to Philistia but came from Teman (a region in the country of Edom) and settled with the Philistines. ohug u,ug uug');"><sup>17</sup></span>
אמר ר' יונתן
There is also a Baraitha in support of this, viz. , The Avvim originally came from Teman, and were named Avvim because they laid waste ['iwwethu]<span class="x" onmousemove="('comment',' There is here a play upon the words , Avvim, and or, as in some texts, , which means they destroyed or laid waste. uut');"><sup>18</sup></span>
תניא נמי הכי
R'Simeon B'Lakish said: There are many verses which to all appearances ought to be burnt<span class="x" onmousemove="('comment',' In many MSS. are added the words 'like the books of Miram' or' of minim', i.e., heretics. These words were obviously struck out by the orhnv censor from the Present editions. As to 'Miram', v. Jastrow Dict. s.v. , p. 355.');"><sup>21</sup></span>
עוים שכל הרואה אותם אוחזתו עוית
the Holy One, blessed be He, said: Let the Kaphtorim come and take away the land from the Avvim, who are philistines, and then Israel may come and take it away from the Kaphtorim.<span class="x" onmousemove="('comment',' The Israelites, being bound by the oath of Abraham not to molest the Philistines, indirectly, however, gained possession of their land by dispossessing the Kaphtorim who had vanquished the Philistines.');"><sup>24</sup></span>
(דברים ב, כג) והעוים היושבים בחצרים עד עזה מאי נפקא לן מינה
This, indeed, explains the saying of R'Papa, 'Ammon and Moab were rendered clean [unto Israel] through Sihon'.<span class="x" onmousemove="('comment',' I.e., Israel by defeating Sihon indirectly got possession of the land of Ammon and Moab. V. Git. 38a; Sanh. 94b.');"><sup>27</sup></span>
(בראשית כא, כג) אם תשקור לי ולניני ולנכדי אמר הקב"ה
A Tanna taught: Senir and Sirion are mountains in the land of Israel; this verse, however, teaches us that every one of the nations of the world went and built for itself a large city naming it after a mountain of the land of Israel, thus teaching you that even the mountains of the land of Israel are dear to the nations of the world.
כיוצא בדבר אתה אומר
In what way does this concern us? - In order that his brothers be not called strangers.<span class="x" onmousemove="('comment',' For now the Egyptians too were rendered homeless, and were themselves strangers in the cities wherein Joseph had settled them. rab');"><sup>30</sup></span>
(דברים ב, ט) אל תצר את מואב
But it has been taught: [It is written,] The eagle,<span class="x" onmousemove="('comment',' Lev. XI, 13 and Deut. XIV, 12. Heb. , usually translated 'eagle', but the griffon vulture or great vulture is probably intended. It must be observed that the identification of the various birds dealt with in this chapter is extremely doubtful and the suggestions made are merely .b tentative; v. Tosaf. infra 63a, s.v. For the most part the identifications of Lewysohn, discussed in his work, Die Zoologie des Talmuds, have been adopted.');"><sup>31</sup></span>