Chullin 120

Chapter 120

א לר' חנינא בר פפא מהו
1 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>
ב כיון דלא כתב בהו למינהו לא מיחייב או דילמא
2 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].
ג כיון דהסכים אידיהו כמאן דכתיב בהו למינהו דמיא
3 The question remains undecided.
ד תיקו:
4 R'Simeon B'Pazzi pointed out a contradiction [between verses].
ה רבי שמעון בן פזי רמי כתיב
5 One verse says: And God made the two great lights,<span class="x" onmousemove="('comment',' Gen. I, 16.');"><sup>2</sup></span>
ו (בראשית א, טז) ויעש אלהים את שני המאורות הגדולים וכתיב
6 and immediately the verse continues: The greater light.
ז את המאור הגדול ואת המאור הקטן
7 and the lesser light.
ח אמרה ירח לפני הקב"ה
8 The moon said unto the Holy One, blessed be He, 'Sovereign of the Universe! Is it possible for two kings to wear one crown'?
ט רבש"ע אפשר לשני מלכים שישתמשו בכתר אחד
9 He answered: 'Go then and make thyself smaller'.'
י אמר לה
10 Sovereign of the Universe'! cried the moon, 'Because I have suggested that which is proper must I then make myself smaller'?
יא לכי ומעטי את עצמך
11 He replied: 'Go and thou wilt rule by day and by night'.'
יב אמרה לפניו
12 But what is the value of this'?
יג רבש"ע הואיל ואמרתי לפניך דבר הגון אמעיט את עצמי
13 cried the moon; 'Of what use is a lamp in broad daylight'?
יד אמר לה
14 He replied: 'Go.
טו לכי ומשול ביום ובלילה
15 Israel shall reckon by thee the days and the years'.'
טז אמרה ליה
16 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>
יז מאי רבותיה דשרגא בטיהרא מאי אהני
17 'Go.
יח אמר לה
18 The righteous shall be named after thee<span class="x" onmousemove="('comment',' Righteous men shall be named 'the Small' after the moon which was reduced to become the small luminary.');"><sup>4</sup></span>
יט זיל לימנו בך ישראל ימים ושנים
19 as we find, Jacob the Small,<span class="x" onmousemove="('comment',' Cf. Amos VII, 2: How shall Jacob stand? for he is small.');"><sup>5</sup></span>
כ אמרה ליה
20 Samuel the Small,<span class="x" onmousemove="('comment',' A renowned Tanna of the first century, called 'the Small' on account of his humility.');"><sup>6</sup></span>
כא יומא נמי אי אפשר דלא מנו ביה תקופותא דכתיב
21 David the Small',<span class="x" onmousemove="('comment',' Cf. I Sam. XVII, 14: And David was the youngest (smallest) .');"><sup>7</sup></span>
כב (בראשית א, יד) והיו לאותות ולמועדים ולימים ושנים
22 On seeing that it would not be consoled the Holy One, blessed be He, said: 'Bring an atonement for Me for making the moon smaller'.
כג זיל ליקרו צדיקי בשמיך
23 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>
כד (עמוס ז, ב) יעקב הקטן שמואל הקטן
24 Because the Holy One, blessed be He, said: Let this he-goat be an atonement for Me for making the moon smaller.
כה (שמואל א יז, יד) דוד הקטן חזייה דלא קא מיתבא דעתה אמר הקב"ה
25 R'Assi pointed out a contradiction [between verses].
כו הביאו כפרה עלי שמיעטתי את הירח
26 One verse says: And the earth brought forth grass,<span class="x" onmousemove="('comment',' Gen. I, 12.');"><sup>9</sup></span>
כז והיינו דאמר ר"ש בן לקיש
27 referring to the third day, whereas another verse when speaking of the sixth day says: No shrub of the field was yet in the earth.<span class="x" onmousemove="('comment',' Gen. II, 5. vguxav');"><sup>10</sup></span>
כח מה נשתנה שעיר של ראש חדש שנאמר בו (במדבר כח, יא) לה'
28 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.
כט אמר הקב"ה
29 This teaches you that the Holy One, blessed be He, longs for the prayers of the righteous.
ל שעיר זה יהא כפרה על שמיעטתי את הירח
30 R'Nahman B'Papa had a garden and he sowed in it seeds but they did not grow.
לא רב אסי רמי כתיב
31 He prayed; immediately rain came and they began to grow.
לב (בראשית א, יב) ותוצא הארץ דשא בתלת בשבתא וכתיב
32 That, he exclaimed, is what R'Assi had taught.
לג (בראשית ב, ה) וכל שיח השדה טרם יהיה בארץ במעלי שבתא
33 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>
לד מלמד שיצאו דשאים ועמדו על פתח קרקע עד שבא אדם הראשון ובקש עליהם רחמים וירדו גשמים וצמחו
34 is a specific creature that has two backs and two spinal columns.
לה ללמדך שהקב"ה מתאוה לתפלתן של צדיקים
35 Was Moses a hunter or an archer?
לו רב נחמן בר פפא הויא ליה ההיא גינתא שדי ביה ביזרני ולא צמח בעא רחמי אתא מיטרא וצמח אמר
36 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>
לז היינו דרב אסי:
37 R'Hisda said to R'Tahlifa B'Abina, 'Go, write down the words for "hunter"<span class="x" onmousemove="('comment',' from Gr. **, a hunter. hryxhkc');"><sup>13</sup></span>
לח אמר רב חנן בר רבא
38 and "archer"<span class="x" onmousemove="('comment',' from 'ballistarius', one who attends to the catapult, an archer. R. Tahlifa was advised to note these words as foreign words.');"><sup>14</sup></span>
לט (דברים יד, ז) השסועה בריה בפני עצמה היא שיש לה שני גבין ושני שדראות
39 in your homiletic note-book and explain them so'.
מ וכי משה רבינו קניגי היה
40 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>
מא או בליסטרי היה
41 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>
מב מכאן תשובה לאומר אין תורה מן השמים
42 were five in number.
מג א"ל רב חסדא לרב תחליפא בר אבינא
43 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>
מד זיל כתוב קניגי ובליסטרי באגדתיך ופרשה
44 in your homiletic notebook and explain it so'.
מה (יהושע יג, ג) (ואת) חמשת סרני פלשתים העזתי והאשדודי האשקלוני הגתי והעקרוני והעוים אמר חמשה וחשיב שיתא
45 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>
מו אמר ר' יונתן
46 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>
מז ארונקי שלהן חמשה
47 their home.
מח א"ל רב חסדא לר' תחליפא בר אבינא
48 Another interpretation: They were named Avvim because they longed for ['iwwu]<span class="x" onmousemove="('comment',' , they desired. ,hug');"><sup>19</sup></span>
מט כתוב ארונקי באגדתיך ופרשה
49 many gods.
נ ופליגא דרב דאמר רב
50 A further interpretation: They were named Avvim because whosoever looked at them was seized with trembling ['awwith].<span class="x" onmousemove="('comment',' , convulsions.');"><sup>20</sup></span>
נא עוים מתימן באו
51 R'Joseph said: Every one of them had sixteen rows of teeth.
נב תניא נמי הכי
52 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>
נג עוים מתימן באו ולמה נקרא שמן עוים שעיותו את מקומן
53 but are really essential elements in the Torah.
נד ד"א
54 [ E.g.] It is written: And the Avvim that dwelt in villages as far as Gaza.<span class="x" onmousemove="('comment',' Deut. II, 23.');"><sup>22</sup></span>
נה עוים שאיוו לאלהות הרבה
55 In what way does this concern us?
נו ד"א
56 Inasmuch as Abimelech adjured Abraham saying: Thou wilt not deal falsely with me, nor with my son, nor with my son's son,<span class="x" onmousemove="('comment',' Gen. XXI, 23.');"><sup>23</sup></span>
נז עוים שכל הרואה אותם אוחזתו עוית
57 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>
נח א"ר יוסף
58 Similarly you must explain the verse: For Heshbon was the city of Sihon the King of the Amorites, who had fought against the former King of Moab.<span class="x" onmousemove="('comment',' Num. XXI, 26.');"><sup>25</sup></span>
נט ואית להו שיתסרי דרי שיני לכל חד וחד
59 In what way does this concern us?
ס אמר ר"ש בן לקיש
60 Inasmuch as the Holy One, blessed be He, had commanded Israel: Be not at enmity with Moab,<span class="x" onmousemove="('comment',' Deut. II, 9.');"><sup>26</sup></span>
סא הרבה מקראות שראויין לשרוף והן הן גופי תורה
61 He therefore said: Let Sihon come and take away the land from Moab and then Israel may come and take it from Sihon.
סב (דברים ב, כג) והעוים היושבים בחצרים עד עזה מאי נפקא לן מינה
62 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>
סג מדאשבעיה אבימלך לאברהם
63 Hermon the Sidonians call Sirion and the Amorites call it Senir.<span class="x" onmousemove="('comment',' Ibid. III, 9.');"><sup>28</sup></span>
סד (בראשית כא, כג) אם תשקור לי ולניני ולנכדי אמר הקב"ה
64 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.
סה ליתו כפתורים ליפקו מעוים דהיינו פלשתים וליתו ישראל ליפקו מכפתורים
65 In another instance it is written: And as for the people, he removed them city by city.<span class="x" onmousemove="('comment',' Gen. XLVII, 21.');"><sup>29</sup></span>
סו כיוצא בדבר אתה אומר
66 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>
סז (במדבר כא, כו) כי חשבון עיר סיחון מלך האמורי היא והוא נלחם במלך מואב וגו' מאי נפקא מינה
67 THE CHARACTERISTICS OF BIRDS ARE NOT STATED.
סח דאמר להו הקב"ה לישראל
68 Are they not?
סט (דברים ב, ט) אל תצר את מואב
69 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>
ע אמר הקב"ה
70 
עא ליתי סיחון ליפוק ממואב וליתו ישראל וליפקו מסיחון
71 
עב והיינו דאמר רב פפא עמון ומואב טיהרו בסיחון
72 
עג (דברים ג, ט) צידונים יקראו לחרמון שריון תנא
73 
עד שניר ושריון מהרי ארץ ישראל מלמד שכל אחד ואחד מאומות העולם הלך ובנה לו כרך גדול לעצמו והעלה לו על שם הרי ארץ ישראל
74 
עה ללמדך שאפילו הרי ארץ ישראל חביבין על האומות העולם
75 
עו כיוצא בו
76 
עז (בראשית מז, כא) ואת העם העביר אותו לערים מאי נפקא מינה דלא ליקרו לאחיו גלוותא:
77 
עח סימני העוף לא נאמרו:
78 
עט ולא
79 
פ והתניא
80 
פא (ויקרא יא, יג) נשר
81 
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