Chullin 14

Chapter 14

א חבטינהו לא אכל נקרינהו לא אכל אמר להו דלמא לא מעשרן
1 It was sifted, but the ass would not eat it.
ב עשרינהו ואכל
2 It was carefully picked; still the ass would not eat it.'
ג אמר ענייה זו הולכת לעשות רצון קונה ואתם מאכילין אותה טבלים
3 Perhaps', suggested R'Phinehas, 'it is not tithed'?
ד ומי מיחייבא
4 It was at once tithed, and the ass ate it.
ה והתנן
5 He, thereupon, exclaimed, 'This poor creature is about to do the will of the Creator, and you would feed it with untithed produce'!
ו הלוקח לזרע ולבהמה וקמח לעורות ושמן לנר ושמן לסוך בו את הכלים פטור מהדמאי
6 But was it at all necessary [to be tithed]?
ז התם הא אתמר עלה אמר רבי יוחנן
7 Have we not learnt: He who buys [corn from an 'am ha-ares] for sowing or for feeding animals, or flour for [preparing] hides, or oil for the lamp or for oiling vessels, need not tithe it because of demai?<span class="x" onmousemove="('comment',' Demai, I, 3.');"><sup>1</sup></span>
ח לא שנו אלא שלקחן מתחלה לבהמה אבל לקחן מתחלה לאדם ונמלך עליהם לבהמה חייב לעשר
8 - Surely there has been reported on this [Mishnah] the dictum of R'Johanan that this is so only if one bought the corn specifically for animals; but if one bought it originally for human consumption and later decided to give it to animals, it must be tithed!<span class="x" onmousemove="('comment',' The barley supplied to the ass was intended originally for mao, and therefore it had to be tithed.');"><sup>2</sup></span>
ט והתניא
9 And so it has been taught in a Baraitha, viz. , He who buys fruit in the market for eating and decides later to use it for animals, may not give it either to his own animal or to his neighbour's animal without first tithing it.
י הלוקח פירות מן השוק לאכילה ונמלך עליהן לבהמה הרי זה לא יתן לא לפני בהמתו ולא לפני בהמת חברו אלא אם כן עישר
10 When Rabbi heard of the arrival of R'Phinehas, he went out to meet him.'
יא שמע רבי נפק לאפיה אמר ליה
11 Will you please dine with me'?
יב רצונך סעוד אצלי
12 asked Rabbi.'
יג אמר לו
13 Certainly', he answered.
יד הן צהבו פניו של רבי
14 Rabbi's face at once brightened with joy;<span class="x" onmousemove="('comment',' For R. Phinehas had the reputation of never having dined at another's table; v. infra.');"><sup>3</sup></span>
טו אמר לו
15 whereupon R'Phinehas said: 'You imagine that I am forbidden by vow from deriving any benefit from an Israelite.
טז כמדומה אתה שמודר הנאה מישראל אני
16 Oh, no.
יז ישראל קדושים הן יש רוצה ואין לו ויש שיש לו ואינו רוצה וכתיב
17 The people of Israel are holy.
יח (משלי כג, ו) אל תלחם [את] לחם רע עין ואל תתאו למטעמותיו
18 Yet there are some who desire [to benefit others] but have not the means; whilst others have the means but have not the desire,<span class="x" onmousemove="('comment',' Though they felt constrained to extend an invitation to wayfarers.');"><sup>4</sup></span>
יט כי כמו שער בנפשו כן הוא אכול ושתה יאמר לך ולבו בל עמך ואתה רוצה ויש לך
19 and it is written: Eat thou not the bread of him that hath an evil eye, neither desire thou his dainties; for as one that hath reckoned within himself, so is he: Eat and drink, saith he to thee; but his heart is not with thee.<span class="x" onmousemove="('comment',' Prov. XXIII, 6, 7.');"><sup>5</sup></span>
כ מיהא השתא מסרהיבנא דבמלתא דמצוה קא טרחנא כי הדרנא אתינא עיילנא לגבך
20 But you have the desire and also the means.
כא כי אתא איתרמי על בההוא פיתחא דהוו קיימין ביה כודנייתא חוורתא אמר
21 At present, however, I am in a hurry for I am engaged on a religious duty; but on my return.
כב מלאך המות בביתו של זה ואני אסעוד אצלו
22 I will come and visit you'.
כג שמע רבי נפק לאפיה אמר ליה
23 When he arrived, he happened to enter by a gate near which were some white mules.
כד מזבנינא להו
24 At this he exclaimed: 'The angel of death is in this house! Shall I then dine here'?
כה אמר ליה
25 When Rabbi heard of this, he went out to meet him.'
כו (ויקרא יט, יד) ולפני עור לא תתן מכשול
26 I shall sell the mules', said Rabbi.
כז מפקרנא להו
27 R'Phinehas replied: 'Thou shalt not put a stumbling block before the blind'.<span class="x" onmousemove="('comment',' Lev. XIX, 14.');"><sup>6</sup></span>
כח מפשת היזקא
28 'I shall abandon them'.'
כט עקרנא להו
29 You would be spreading danger'.'
ל איכא צער בעלי חיים
30 I shall hamstring them'.'
לא קטילנא להו
31 You would be causing suffering to the animals'.'
לב איכא (דברים כ, יט) בל תשחית
32 I shall kill them'.'
לג הוה קא מבתש ביה טובא גבה טורא בינייהו
33 There is the prohibition against wanton destruction'.<span class="x" onmousemove="('comment',' Based on Deut. XX, 19.');"><sup>7</sup></span>
לד בכה רבי ואמר
34 Rabbi was thus pressing him persistently, when there rose up a mountain between them.
לה מה בחייהן כך במיתתן על אחת כמה וכמה
35 Then Rabbi wept and said.'
לו דאמר ר' חמא בר חנינא
36 If this is [the power of the righteous] in their lifetime, how great must it be after their death'! For R'Hanina B'Hama asserted: The righteous are more powerful after death than in life, for it is written.
לז גדולים צדיקים במיתתן יותר מבחייהן שנאמר
37 And it came to pass, as they were burying a man, that, behold, they spied a band; and they cast the man into the sepulchre of Elisha; and as soon as the man touched the bones of Elisha, he revived and stood up on his feet.<span class="x" onmousemove="('comment',' II Kings XIII, 21. In his lifetime Elisha had to exert himself both by action and prayer in order to revive the dead (v. II Kings IV, 33-35) , while after his death his mere touch revived a dead man; thus proving that the righteous are greater after death than in life.');"><sup>8</sup></span>
לח (מלכים ב יג, כא) ויהי הם קוברים איש והנה ראו [את] הגדוד וישליכו את האיש בקבר אלישע וילך ויגע האיש בעצמות אלישע ויחי ויקם על רגליו
38 Said R'Papa to Abaye: Perhaps [the restoration to life was] to fulfil Elijah's blessing, as it is written: Let a double portion of thy spirit be upon me!<span class="x" onmousemove="('comment',' II Kings II, 9. And not because of the greatness of Elisha after death.');"><sup>9</sup></span>
לט אמר ליה רב פפא לאביי
39 - He replied: If so, why has it been taught: He stood upon his feet but walked not to his home?<span class="x" onmousemove="('comment',' The inference to be drawn from the Baraitha being that the restoration to life of the dead man was not due to Elijah's blessing, for in that case the dead man should have lived on for some time, but to the greatness of Elisha, who could not suffer the wicked to touch him after his death.');"><sup>10</sup></span>
מ ודילמא לקיומי ביה ברכתא דאליהו דכתיב
40 Wherein, then, was Elijah's blessing fulfilled? - As R'Johanan has said: He healed the leprosy of Naaman,<span class="x" onmousemove="('comment',' V. II Kings V.');"><sup>11</sup></span>
מא (מלכים ב ב, ט) ויהי נא פי שנים ברוחך אלי
41 leprosy being the equivalent of death, as it is written: Let her not, I pray, be as one dead.<span class="x" onmousemove="('comment',' Num. XII, 12, ohnh');"><sup>12</sup></span>
מב אמר ליה
42 R'Joshua B'Levi said: Why are they [mules] called yemim?<span class="x" onmousemove="('comment',' V. Gen. XXXVI, 24. Heb, . The English versions translate the word 'yemim' by 'hot springs', but the traditional Jewish interpretation of the word is 'mules'. vnht');"><sup>13</sup></span>
מג אי הכי היינו דתניא
43 - Because they cast fear [emah]<span class="x" onmousemove="('comment',' Heb. .');"><sup>14</sup></span>
מד על רגליו עמד ולביתו לא הלך
44 upon men.
מה אלא במה איקיים
45 For R'Hanina has said: 'No one has ever consulted me for a case of a wound from a white mule and has recovered'.
מו כדאמר ר' יוחנן
46 But do we not see people recovering from it? - 'I mean, never has the wound healed'.
מז שריפא צרעת נעמן שהיא שקולה כמת שנאמר
47 But do we not see cases where the wound has healed? - 'I am referring to [a wound inflicted by] a white-legged mule'.
מח (במדבר יב, יב) אל נא תהי כמת
48 There is none else beside Him:<span class="x" onmousemove="('comment',' Deut. IV, 35. R. Hanina having been quoted in the previous passage, the Gemara now deals with several other of his statements.');"><sup>15</sup></span>
מט אמר ר' יהושע בן לוי
49 R'Hanina said: Even sorcery.<span class="x" onmousemove="('comment',' I.e., not even by sorcery can one overrule His decree,');"><sup>16</sup></span>
נ למה נקרא שמן ימים
50 A woman once attempted to cast a spell over R'Hanina.<span class="x" onmousemove="('comment',' Lit., 'to take earth from under R. Hanina's feet'. ohpaf');"><sup>17</sup></span>
נא שאימתם מוטלת על הבריות דאמר ר' חנינא
51 He said to her, 'Try as you will, you will not succeed in your attempts, for it is written: There is none else beside Him'.
נב מימי לא שאלני אדם על מכת פרדה לבנה וחיה
52 Has not, however, R'Johanan declared: Why is sorcery called keshafim?
נג והא קחזינא דחיי
53 Because it overrules [the decree of] the heavenly council?<span class="x" onmousemove="('comment',' I.e., the law of nature (Rashbo) . The word is treated as an abbreviation, thus: Keshafim: Kahash, Famalia, Ma'alah. (Opposes the Council on High) .');"><sup>18</sup></span>
נד אימא
54 - R'Hanina was in a different category, owing to his abundant merit.<span class="x" onmousemove="('comment',' Therefore God would not allow him to come to harm by sorcery.');"><sup>19</sup></span>
נה וחיית והא קחזינא דמיתסי
55 R'Hanina further said: No man bruises his finger here on earth unless it was so decreed against him in heaven, for it is written: It is of the Lord that a man's goings are established.<span class="x" onmousemove="('comment',' Ps. XXXVII, 23.');"><sup>20</sup></span>
נו דחיוורן ריש כרעייהו קא אמרינן
56 How then can man look to his way?<span class="x" onmousemove="('comment',' Prov. XX. 24.');"><sup>21</sup></span>
נז (דברים ד, לה) אין עוד מלבדו אמר רבי חנינא
57 R'Eleazar said: The blood of a bruise atones like the blood of a burnt-offering.
נח ואפילו כשפים
58 Raba added: It is only the blood of a second bruising of the thumb of the right hand that atones, and then only if it happened to one who was about to do a religious act.
נט ההיא איתתא דהות קא מהדרא למישקל עפרא מתותיה כרעיה דרבי חנינא אמר לה
59 It is related of R'Phinehas B'Jair that never in his life did he say grace over<span class="x" onmousemove="('comment',' Lit., 'to break (bread) '.');"><sup>22</sup></span>
ס שקולי לא מסתייעא מילתיך אין עוד מלבדו כתיב
60 a piece of bread which was not his own;<span class="x" onmousemove="('comment',' I.e., never accepted an invitation.');"><sup>23</sup></span>
סא והאמר ר' יוחנן
61 and furthermore, that from the day he reached years of discretion he derived no benefit from his father's table.
סב למה נקרא שמן כשפים שמכחישין פמליא של מעלה
62 
סג שאני ר' חנינא דנפישא זכותיה
63 
סד ואמר ר' חנינא
64 
סה אין אדם נוקף אצבעו מלמטה אלא א"כ מכריזין עליו מלמעלה שנאמר
65 
סו (תהלים לז, כג) מה' מצעדי גבר כוננו (משלי כ, כד) ואדם מה יבין דרכו
66 
סז א"ר אלעזר
67 
סח דם ניקוף מרצה כדם עולה
68 
סט אמר רבא
69 
ע בגודל ימין ובניקוף שני והוא דקאזיל לדבר מצוה
70 
עא אמרו עליו על ר' פנחס בן יאיר
71 
עב מימיו לא בצע על פרוסה שאינה שלו ומיום שעמד על דעתו לא נהנה מסעודת אביו:
72 
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