Chullin 181

Chapter 181

א רב אשי אמר לא נצרכא אלא לשמנו דתניא שמנו מותר וישראל קדושים נהגו בו איסור
1 R'Ashi said: It can only refer to the fat thereof.<span class="x" onmousemove="('comment',' I.e., the fat around the sciatic nerve. In the Baraitha the term 'nerves' means this fat.');"><sup>1</sup></span> For it was taught: The fat thereof is permitted, but Israel being a holy people have treated it as forbidden.<span class="x" onmousemove="('comment',' Consequently it is left over from the Paschal lamb, but since by the law of the Torah it may be eaten it must therefore be burnt as nothar.');"><sup>2</sup></span> Rabina said: It can only be explained according to the statement of Rab Judah in the name of Samuel.
ב רבינא אמר לא נצרכא אלא לכדרב יהודה אמר שמואל דאמר רב יהודה אמר שמואל שני גידין הן פנימי סמוך לעצם אסור וחייבין עליו חיצון סמוך לבשר אסור ואין חייבין עליו
2 For Rab Judah said in the name of Samuel: It<span class="x" onmousemove="('comment',' Sc. the sciatic nerve.');"><sup>3</sup></span> consists of two nerves, the inner, next the bone is forbidden and one is liable<span class="x" onmousemove="('comment',' To stripes.');"><sup>4</sup></span> on account of it; the outer next to the flesh i forbidden but one is not liable on account of it.<span class="x" onmousemove="('comment',' The outer one therefore must be left over; yet it must also be burnt as nothar, since according to Biblical Law it is permitted.');"><sup>5</sup></span> Come and hear: If a person ate an olive's bulk [of the sciatic nerve] of this [thigh] and another olive's bu [of the sciatic nerve] of the other [thigh],<span class="x" onmousemove="('comment',' I.e., he was warned against eating the nerve of the right thigh and was also separately warned against eating the nerve of the left thigh of the same animal (v. supra 82b) .');"><sup>6</sup></span> he has incurred eighty stripes.
ג ת"ש אכל מזה כזית ומזה כזית סופג שמונים רבי יהודה אומר אינו סופג אלא ארבעים
3 R'Judah says: He has only incurred forty stripes. Now if you say that he was certain about it, then it is well;<span class="x" onmousemove="('comment',' He has incurred stripes for eating the nerve of the right thigh and the warning with regard to it was a warning against a certain prohibition.');"><sup>7</sup></span> but if you say that he was in doubt about it, then the warning [with regard to each] was dubious, and we have heard that according to R'Judah a dubious warning is no warning. For it was taught: If he<span class="x" onmousemove="('comment',' One in doubt as to which of two men is his father struck first one and then the other. V. supra ');"><sup>8</sup></span>
ד אי אמרת בשלמא מיפשט פשיטא ליה שפיר אלא אי אמרת ספוקי מספקא ליה הויא לה התראת ספק ושמעינן ליה לרבי יהודה דאמר התראת ספק לא שמה התראה
4 struck one and then struck the other, or if he cursed one and then cursed the other, or if he struck them both simultaneously, or if he cursed them both simultaneously, he is liable [to the death penalty]. R'Judah says: If simultaneously he is liable; if one after the other, he is not liable!<span class="x" onmousemove="('comment',' For the warning with regard to each one when taken separately is a dubious warning, which is no warning, hence he is not liable.');"><sup>9</sup></span>
ה דתניא הכה את זה וחזר והכה את זה קלל את זה וחזר וקלל את זה הכה שניהם בבת אחת או שקלל שניהם בבת אחת חייב רבי יהודה אומר בבת אחת חייב בזה אחר זה פטור
5 - This Tanna [who expressed the view of R'Judah] is in agreement with that other Tanna who declares, also in the name of R'Judah, that a dubious warning is a warning. For it was taught: And ye shall let nothing of it remain until the morning; [and that which remaineth of it until the morning ye shall burn with fire].<span class="x" onmousemove="('comment',' Ex. XII. 10. V. supra p. 462.');"><sup>10</sup></span> Scripture here came and provided a positive precept as a remedy for the [disregarded] prohibition to indicate that the prohibition is not punishable by stripes: so R'Judah.<span class="x" onmousemove="('comment',' It is evident from this that R. Judah is of the opinion that a dubious warning - as here, for the offender can always render the warning futile by replying, 'I have yet time to eat' - is a proper warning, for the only reason here why the punishment of stripes is not inflicted is that the remedial measure provided by the Torah weakens the force of the prohibition.');"><sup>11</sup></span> R'Jacob says: This is not the reason for it, but because it is a prohibition which involves no action [in the contravention thereof], and any prohibition which involves no action [in the contravention thereof] is not punishable by stripes.
ו האי תנא סבר לה כאידך תנא דרבי יהודה דאמר התראת ספק שמה התראה
6 Come and hear! If a person ate two [sciatic] nerves from two thighs of two animals, he has incurred eighty stripes. R'Judah says: He has only incurred forty stripes.
ז דתניא (שמות יב, י) לא תותירו ממנו עד בקר וגו' בא הכתוב ליתן עשה אחר לא תעשה לומר שאין לוקין עליו דברי ר' יהודה
7 Now since it says: 'From two thighs of two animals' it is obvious that the prohibited one of each is intended;<span class="x" onmousemove="('comment',' I.e., the right thigh of each animal, for otherwise it would have been sufficient to speak of the two thighs of the one animal.');"><sup>12</sup></span> and the case was necessary to be stated in order to set forth R'Judah's view;<span class="x" onmousemove="('comment',' That even though both are prohibited, for each is the nerve of the right thigh, he has incurred only forty stripes and no more. V. infra.');"><sup>13</sup></span>
ח רבי יעקב אומר לא מן השם הוא זה אלא משום דהוה לאו שאין בו מעשה וכל לאו שאין בו מעשה אין לוקין עליו
8 it follows therefore that he was certain about it.<span class="x" onmousemove="('comment',' For if R. Judah were in doubt as to which was the prohibited thigh the punishment of stripes could not be inflicted at all.');"><sup>14</sup></span> This stands proved.
ט ת"ש אכל ב' גידין מב' ירכות מב' בהמות סופג פ' רבי יהודה אומר אינו סופג אלא ארבעים
9 But if he [R'Judah] was certain about it why does he incur forty stripes and no more? Surely he should incur eighty! - We must suppose here that [in one alone] there was not as much as an olive's bulk. As it has been taught: If a person ate it and [the whole of] it was not as much as an olive's bulk, he is nevertheless liable [ stripes]. R'Judah says, [He is not liable] unless there is as much as an olive's bulk of it.
י מדקאמר מב' ירכות מב' בהמות פשיטא דתרוייהו לאיסורא ולרבי יהודה איצטריך ש"מ מיפשט פשיטא ליה ש"מ
10 And what is the reason?<span class="x" onmousemove="('comment',' For R. Judah's view that only that of the right thigh is prohibited.');"><sup>15</sup></span>
יא ואי פשיטא ליה אמאי סופג מ' ותו לא לילקי פ' הכא במאי עסקינן כגון דלית בו כזית דתניא אכלו ואין בו כזית חייב רבי יהודה אומר עד שיהא בו כזית
11 - Raba said: The verse says: The thigh,<span class="x" onmousemove="('comment',' Gen. XXXII, 33.');"><sup>16</sup></span> this implies the right thigh. And the Rabbis? - [They would say,] That [verse indicates that the prohibited nerve] is the one that is spread over the whole of the thigh, [namely, the inner one] but not the outer one.<span class="x" onmousemove="('comment',' V. supra, the statement of Rab Judah in the name of Samuel, p. 000.');"><sup>17</sup></span> R'Joshua B'Levi said. [The reason<span class="x" onmousemove="('comment',' V. p. 509, n. 6.');"><sup>18</sup></span> is this,] The verse says.
יב וטעמא מאי אמר רבא אמר קרא הירך המיומנת שבירך
12 As he wrestled with him,<span class="x" onmousemove="('comment',' Gen. XXXII. 26.');"><sup>19</sup></span> [which suggests] as when a person locks another [in his arms] and his [right] hand reaches the hollow of that other's right thigh.<span class="x" onmousemove="('comment',' So it was with Jacob, and it was his right thigh only that was injured.');"><sup>20</sup></span> R'Samuel B'Nahmani said: He appeared to him<span class="x" onmousemove="('comment',' The angel appeared to Jacob.');"><sup>21</sup></span>
יג ורבנן ההוא דפשיט איסוריה בכוליה ירך לאפוקי חיצון דלא
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יד וריב"ל אמר אמר קרא (בראשית לב, כו) בהאבקו עמו כאדם שחובק את חבירו וידו מגעת לכף ימינו של חבירו
14 as a heathen, and the Master has said: If an Israelite i joined by a heathen on the way he should let him walk on his right.<span class="x" onmousemove="('comment',' A.Z. 25b. The Israelite should have his right hand nearest to the heathen so as to protect himself the more easily against a sudden attack from the heathen. So did Jacob act too; and the angel injured that thigh of Jacob which was nearest to him, i.e., the right thigh.');"><sup>22</sup></span> R'Samuel B'Aha said in the name of Raba B'Ulla in the presence of R'Papa: He appeared to him as one of the wise, and the Master has said: Whosoever walks at the right hand of his teacher is uncultured.<span class="x" onmousemove="('comment',' Jacob regarding the angel as a scholar took his place at the left hand of the other and so was injured in his right thigh, the side nearest to the angel.');"><sup>23</sup></span>
טו רבי שמואל בר נחמני אמר כעובד כוכבים נדמה לו דאמר מר ישראל שנטפל לו עובד כוכבים בדרך טופלו לימינו
15 And the Rabbis? [They say,] He [the angel] came from behind and dislocated both [thighs]. And how do these Rabbis interpret the verse: 'As he wrestled with him'? - They interpret it as in the other statement of R'Joshua B'Levi.
טז רב שמואל בר אחא קמיה דרב פפא משמיה דרבא בר עולא אמר כת"ח נדמה לו דאמר מר המהלך לימין רבו הרי זה בור
16 For R'Joshua B'Levi said, [This verse] teaches that they threw up the dust of their feet to the Throne of Glory, for it is written here, 'As he wrestled [behe'abko] with him' and it is written there. And, the clouds are the dust ['abak] of his feet.<span class="x" onmousemove="('comment',' Nahum I, 3. vabv shd');"><sup>24</sup></span> R'Joshua B'Levi also said: Why is it [the sciatic nerve] called gid ha-nasheh?<span class="x" onmousemove="('comment',' . v,ab vab');"><sup>25</sup></span>
יז ורבנן מאחוריה אתא ונשייה בתרוייהו
17 Because it slipped away [nashah] from its place and rose up; for so it is said: Their strength hath slipped away, they are become as women.<span class="x" onmousemove="('comment',' Jer. LI, 30. The verb used is from , to slip away, to fail.');"><sup>26</sup></span>
יח ורבנן האי בהאבקו עמו מאי דרשי ביה מבעי ליה לכאידך דר' יהושע בן לוי דאמר ר' יהושע ב"ל מלמד שהעלו אבק מרגלותם עד כסא הכבוד כתיב הכא בהאבקו עמו וכתיב התם (נחום א, ג) וענן אבק רגליו
18 R'Jose B'R'Hanina said: What is the meaning of the verse: The Lord sent a word unto Jacob and it hath lighted upon Israel?<span class="x" onmousemove="('comment',' Isa. IX, 7.');"><sup>27</sup></span> 'The Lord sent a word unto Jacob', that is the [injury to his] sciatic nerve; 'and it ha lighted upon Israel', for the prohibition thereof has spread throughout Israel. R'Jose B'R'Hanina also said: What is the meaning of the verse: And slaughter the animals and prepare the meat?<span class="x" onmousemove="('comment',' Gen. XLIII. 16.');"><sup>28</sup></span> 'And slaughter the animals', that is, uncover for them the place that has been slaughtered;<span class="x" onmousemove="('comment',' To convince the sons of Jacob that the slaughtering was according to ritual.');"><sup>29</sup></span>
יט ואמר רבי יהושע בן לוי למה נקרא שמו גיד הנשה שנשה ממקומו ועלה וכן הוא אומר (ירמיהו נא, ל) נשתה גבורתם היו לנשים
19 'and prepare the meat', that is, remove the sciatic nerve in their presence: this is in accordance with the view that the sciatic nerve was prohibited to the sons of Noah. And Jacob was left alone.<span class="x" onmousemove="('comment',' Ibid. XXXII, 25.');"><sup>30</sup></span> Said R'Eleazar: He remained behind for the sake of some small jars.<span class="x" onmousemove="('comment',' He had already taken across that which he had (ibid. 24) , but he must have returned for some small vessels.');"><sup>31</sup></span> Hence [it is learnt] that to the righteous their money is dearer than their body; and why is this?
כ אמר ר' יוסי ברבי חנינא מאי דכתיב (ישעיהו ט, ז) דבר שלח ביעקב ונפל בישראל דבר שלח ביעקב זה גיד הנשה ונפל בישראל שפשט איסורו בכל ישראל
20 Because they do not stretch out their hands to robbery.<span class="x" onmousemove="('comment',' And whatever they acquire by their toil and honest dealing is therefore very dear to them.');"><sup>32</sup></span> And there wrestled a man with him until the breaking of the day.<span class="x" onmousemove="('comment',' Ibid. XXXII. 25.');"><sup>33</sup></span> Said R'Isaac: Hence [it is learnt] that scholar should not go out alone at night.<span class="x" onmousemove="('comment',' For Jacob was in danger only during the night, but with the break of day the danger was past.');"><sup>34</sup></span>
כא ואמר רבי יוסי ברבי חנינא מאי דכתיב (בראשית מג, טז) וטבוח טבח והכן פרע להן בית השחיטה והכן טול גיד הנשה בפניהם כמ"ד גיד הנשה נאסר לבני נח
21 R'Abba B'Kahana said, [You can derive it] from the verse,
כב (בראשית לב, כה) ויותר יעקב לבדו אמר רבי אלעזר שנשתייר על פכין קטנים מכאן לצדיקים שחביב עליהם ממונם יותר מגופם וכל כך למה לפי שאין פושטין ידיהן בגזל
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כג (בראשית לב, כה) ויאבק איש עמו עד עלות השחר אמר רבי יצחק מכאן לת"ח שלא יצא יחידי בלילה רבי אבא בר כהנא אמר מהכא
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