Chullin 265

Chapter 265

א וקבלות הזאות והשקאת סוטה ועריפת עגלה ערופה וטהרת מצורע ונשיאות כפים בין מבפנים בין מבחוץ תלמוד לומר מבני אהרן עבודה האמורה לבני אהרן
1 of receiving [the blood in a vessel], and sprinkling it,<span class="x" onmousemove="('comment',' Either upon the veil of the Holy of Holies, or upon the altar.');"><sup>1</sup></span>
ב וכל כהן שאינו מודה בה אין לו חלק בכהונה
2 the ceremony of giving the water to a woman suspected of adultery,<span class="x" onmousemove="('comment',' Num. V, 24.');"><sup>2</sup></span>
ג טעמא דאינו מודה בה הא מודה בה אע"ג דאינו בקי בהן
3 of breaking the heifer's neck,<span class="x" onmousemove="('comment',' Deut. XXI, 4.');"><sup>3</sup></span>
ד אמר ר' אבא אמר רב הונא אמר רב
4 of purifying the leper,<span class="x" onmousemove="('comment',' Lev. XIV, 2ff.');"><sup>4</sup></span>
ה חוטין שבלחי אסורים וכל כהן שאינו יודע ליטלן אין נותנין לו מתנה
5 and of raising the hands [for the priestly benediction]<span class="x" onmousemove="('comment',' Num. VI, 22-27.');"><sup>5</sup></span>
ו ולא היא אי בטויא מידב דייבי
6 both inside (the Temple] and outside?<span class="x" onmousemove="('comment',' I.e., in Synagogues.');"><sup>6</sup></span>
ז ואי לקדרה אי דמיחתך להו ומלח להו מידב דייבי
7 The text therefore states, among the sons of Aaron,<span class="x" onmousemove="('comment',' Lev. VII, 33.');"><sup>7</sup></span>
ח אמר רבא בדק לן רב יוסף
8 that is, every service ordained for the sons of Aaron.
ט האי כהנא דחטיף מתנתא חבובי קא מחבב מצוה או זלזולי קא מזלזל במצוה
9 Hence, a priest who does not believe in the [Temple] services has no portion in the priesthood.
י ופשטנא ליה
10 Now the reason for this is that he does not believe in them, but if he does believe in them although he is not conversant with them [he is entitled to the priestly dues].<span class="x" onmousemove="('comment',' This clearly refutes R. Hisda's statement.');"><sup>8</sup></span>
יא (דברים יח, ג) ונתן ולא שיטול מעצמו
11 R'Abba said in the name of R'Huna who said it in the name of Rab: The veins in the cheek are forbidden,<span class="x" onmousemove="('comment',' On account of the blood that is in them.');"><sup>9</sup></span>
יב אמר אביי
12 and a priest who does not know how to remove them should not be given this portion.
יג מריש הוה חטיפנא מתנתא אמינא חבובי קא מחביבנא מצוה
13 But this is not correct, for if [the meat is] roasted then the blood will run out, and if [it is] cooked in a pot, having been cut up and salted, then the blood will have run out.<span class="x" onmousemove="('comment',' Cf. supra ');"><sup>10</sup></span>
יד כיון דשמענא להא ונתן ולא שיטול מעצמו מיחטף לא חטיפנא
14 Raba said: R'Joseph once tested us [by the following question]: If a priest snatches the priestly dues,<span class="x" onmousemove="('comment',' From children who are taking it to another priest.');"><sup>11</sup></span>
טו מימר אמרי
15 is this a token of his zeal for the precept or of his contempt for the precept?
טז הבו לי
16 And we replied, [Scripture says.] They shall give,<span class="x" onmousemove="('comment',' Deut. XVIII, 3.');"><sup>12</sup></span>
יז וכיון דשמענא להא דתניא
17 but he shall not take it himself.<span class="x" onmousemove="('comment',' Hence it is wrong to seize it.');"><sup>13</sup></span>
יח (שמואל א ח, ג) ויטו אחרי הבצע ר' מאיר אומר
18 Abaye said: At first I used to snatch the priestly dues for I said to myself.'
יט בני שמואל חלקם שאלו בפיהם מימר נמי לא אמינא ואי יהבו לי שקילנא
19 I am showing my zeal for the precept', but when I heard the teaching, '"They shall give", but he shall not take it himself', I would no more snatch it, but would say to all, 'Give them to me'.
כ כיון דשמענא להא דתניא
20 And when I heard the teaching [of the following Baraitha] which was taught: 'They turned aside after lucre:<span class="x" onmousemove="('comment',' I Sam. VIII, 3.');"><sup>14</sup></span>
כא הצנועים מושכין את ידיהם והגרגרנים חולקים משקל נמי לא שקילנא לבר ממעלי יומא דכיפורי לאחזוקי נפשאי בכהני
21 R'Meir said: Samuel's sons used to ask for the portions themselves', I decided not to ask for them but would accept them if they were given to me.
כב ולפרוס ידיה
22 And when I heard the following [Baraitha]<span class="x" onmousemove="('comment',' Yoma 39a, in connection with the distribution of the shew-bread among the priests, and conditions in the Temple after the death of Simeon the Just.');"><sup>15</sup></span>
כג אנסיה ליה עידניה
23 which was taught: 'The modest withdrew their hands from it but the greedy took it', I decided not to accept them at all, save on the day before the Day of Atonement so as to establish myself as one of the priests.<span class="x" onmousemove="('comment',' That it should not be forgotten that he was a priest.');"><sup>16</sup></span>
כד אמר רב יוסף
24 But he could have raised his hands [for the priestly benediction]?<span class="x" onmousemove="('comment',' In the Synagogue service and this would have proved him to be a priest.');"><sup>17</sup></span>
כה האי כהנא דאית ליה צורבא מרבנן בשבבותיה ודחיקא ליה מילתא ליזכי ליה מתנתא
25 - Time pressed him.<span class="x" onmousemove="('comment',' He was always occupied in study with his pupils that he could not find the time to take part in the priestly benediction. According to 'Aruch and Alfasi, Abaye used to suffer from intestinal troubles and this debarred him from participating in the priestly benediction.');"><sup>18</sup></span>
כו ואף על גב דלא אתי לידיה במכרי כהונה ולויה
26 R'Joseph said: A priest in whose neighbourhood there lives a scholar who is in sore need, may assign to him the priestly dues<span class="x" onmousemove="('comment',' And the scholar may collect the dues from the people. vbuvf hrhfn');"><sup>19</sup></span>
כז רבא ורב ספרא איקלעו לבי מר יוחנא בריה דרב חנא בר אדא ואמרי לה לבי מר יוחנא בריה דרב חנא בר ביזנא
27 even though they have not yet come into his hands; provided [the priest] is popular among the priests and Levites.<span class="x" onmousemove="('comment',' . Lit., 'acquaintances of priesthood'. One who can count upon receiving dues from many people, and therefore, having as it were a presumptive ownership of the dues, he can assign them even though he has not actually received them.');"><sup>20</sup></span>
כח עביד להו עגלא תילתא
28 Raba and R'Safra once visited the house of Mar Yuhna the son of R'Hana B'Adda (others say, the house of Mar Yuhna the son of R'Hana B'Bizna) , and he prepared for them a third-born<span class="x" onmousemove="('comment',' Or, a calf in its third year, or one that has reached a third of its growth.');"><sup>21</sup></span>
כט א"ל רבא לשמעיה
29 calf.
ל זכי לן מתנתא דבעינא למיכל לישנא בחרדלא
30 Thereupon Raba said to the attendant<span class="x" onmousemove="('comment',' Who was a priest and who usually received the priestly dues from his master.');"><sup>22</sup></span>
לא זכי ליה
31 [who waited upon them]: 'Assign to me the dues, for I wish to eat the tongue with mustard'.<span class="x" onmousemove="('comment',' The tongue constitutes part of the two cheeks to be given to the priest.');"><sup>23</sup></span>
לב רבא אכל ורב ספרא לא אכל
32 He assigned them to him.
לג אקריוה לרב ספרא בחלמא
33 Raba ate it, but R'Safra would not eat it.<span class="x" onmousemove="('comment',' He held that the attendant could not assign what he had not yet received.');"><sup>24</sup></span>
לד (משלי כה, כ) מעדה בגד ביום קרה חומץ על נתר ושר בשירים על לב רע
34 There came to R'Safra the following verse in a dream: As one that taketh off a garment in cold weather, and as vinegar upon nitre, so is he that singeth songs to a heavy heart.<span class="x" onmousemove="('comment',' Prov. XXV, 20. R. Safra felt humiliated that this verse should have been applied to him; for the latter part of the verse implies that it is useless to teach one who has no understanding.');"><sup>25</sup></span>
לה אתא לקמיה דרב יוסף א"ל
35 He then came before R'Joseph and said to him, 'Perhaps it was because I did not do in accordance with the Master's teaching<span class="x" onmousemove="('comment',' Stated supra.');"><sup>26</sup></span>
לו דלמא משום דעברי אשמעתא דמר אקריין הכי
36 that this verse came to me? ' But he [R'Joseph] replied.'
לז אמר ליה
37 I said it of a stranger only, but an attendant perforce must assign it;<span class="x" onmousemove="('comment',' To his master's guests; in such a case they in whose favour the dues were assigned would not acquire them.');"><sup>27</sup></span>
לח כי אמרי אנא באחר שמעא בעל כרחיה מזכי
38 moreover I said it in respect of one who is needy, but here it was not a case of need'.'
לט וכי אמרי אנא למאן דלא אפשר ליה הא אפשר ליה
39 Then why did this verse appear to me? ' - 'It referred to Raba'.'
מ ואלא מ"ט אקריין הכי
40 Then why did it not appear to Raba? ' 'He was under Divine censure'.<span class="x" onmousemove="('comment',' Because of his conduct in this incident, or because he had incurred the divine displeasure by demanding rain from Heaven, cf. Ta'an. 24b.');"><sup>28</sup></span>
מא כלפי רבא
41 Abaye said to R'Dimi: To what does the plain meaning of the [above] verse refer? - He replied: To one who teaches a disciple that is unworthy.
מב ולקריין לרבא
42 For Rab Judah stated in the name of Rab: Whosoever teaches a disciple that is unworthy will fall into Gehinnom,<span class="x" onmousemove="('comment',' The place of punishment of the wicked in the hereafter; hell.');"><sup>29</sup></span>
מג רבא נזוף הוה
43 as it is written: All darkness is laid up for his treasure a fire not blown by man shall consume him that hath an unworthy remnant [sarid] in his tent;<span class="x" onmousemove="('comment',' Job XX, 26. All darkness i.e., Gehinnom, and a fire not blown by man i.e., the fires of hell, are prepared for him who has an unworthy scholar shra gr');"><sup>30</sup></span>
מד א"ל אביי לרב דימי
44 and 'sarid' can refer only to the scholar, as it is written: And among the remnant [u-baseridim] those whom the Lord shall call.<span class="x" onmousemove="('comment',' Joel III, 5: .');"><sup>31</sup></span>
מה ופשטיה דקרא במאי כתיב
45 R'Zera said in the name of Rab: Whosoever teaches a disciple that is unworthy is as one that throws a stone at a Merculis,<span class="x" onmousemove="('comment',' I.e., an idolater. Mercurius, a Roman divinity, identified with the Greek Hermes, the patron deity of wayfarers. Worship of this deity consisted in the setting up of stones, two beside each other and one above them, cf. A.Z. 49b, and sometimes simply in throwing stones at the figure; cf. Sanh. 60b.');"><sup>32</sup></span>
מו א"ל
46 for it is written: As a small stone in a heap of stones, so is he that giveth honour to fool;<span class="x" onmousemove="('comment',' Prov. XXVI. 8. The words in the text following this verse until the end of this same verse quoted in the subsequent passage are omitted in the current editions. It is an obvious scribal omission, and the text has been supplied from MS.M.; the passage in full is also to be found in the 'En Jacob.');"><sup>33</sup></span>
מז בשונה לתלמיד שאינו הגון
47 and 'honour' is nothing but the Torah as it is written: The wise shall inherit honour;<span class="x" onmousemove="('comment',' Ibid. III, 35.');"><sup>34</sup></span>
מח דאמר רב יהודה אמר רב
48 and The perfect shall inherit good.<span class="x" onmousemove="('comment',' Ibid. XXVIII, 10. The logic of the argument must be followed up thus: And 'good' is nothing but Torah, as it is said: For I give you good doctrine, forsake ye not my Torah (ibid. IV, 2) . Cf. Aboth VI, 3.');"><sup>35</sup></span>
מט כל השונה לתלמיד שאינו הגון נופל בגיהנם שנאמר (איוב כ, כו) כל חושך טמון לצפוניו תאכלהו אש לא נופח ירע שריד באהלו ואין שריד אלא ת"ח שנאמר (יואל ג, ה) ובשרידים אשר ה' קורא
49 R'Hama B'Hanina said: Whosoever does good to one that does not appreciate it is as one that throws a stone at a Merculis, for it is written: As a small stone in a heap of stones, so is he that giveth honour to a fool;<span class="x" onmousemove="('comment',' Prov. XXVI. 8. The words in the text following this verse until the end of this same verse quoted in the subsequent passage are omitted in the current editions. It is an obvious scribal omission, and the text has been supplied from MS.M.; the passage in full is also to be found in the 'En Jacob.');"><sup>33</sup></span>
נ אמר רבי זירא אמר רב
50 and it is also written: Luxury is not seemly for a fool.<span class="x" onmousemove="('comment',' Ibid. XIX, 10.');"><sup>36</sup></span>
נא כל השונה לתלמיד שאינו הגון כזורק אבן למרקוליס שנאמר (משלי כו, ח) כצרור אבן במרגמה כן נותן לכסיל כבוד וכתיב (משלי יט, י) לא נאוה לכסיל תענוג:
51 IF HE HAD A SHARE [IN THE ANIMAL] WITH THEM, HE MUST INDICATE THIS BY SOME SIGN.
נב והמשתתף עמהן צריך לרשום:
52 [This is so, apparently] even with a gentile.<span class="x" onmousemove="('comment',' I.e., it is necessary to indicate by some sign the existing partnership between the Jew and the gentile.');"><sup>37</sup></span>
נג ואפילו עם העובד כוכבים
53 But I can point out a contradiction, for it has been taught: If man shares [the animal] with a priest he must indicate this by a sign; if he shares it with a gentile, or if the animal was a consecrated animal that had become unfit for a sacrifice,<span class="x" onmousemove="('comment',' By reason of a physical blemish and which has been redeemed. Such an animal is exempt from the priestly dues, v. supra 130a.');"><sup>38</sup></span>
נד ורמינהו
54 there is no need to indicate this by a sign!
נה המשתתף עם כהן צריך לרשום והמשתתף עם העובד כוכבים ופסולי המוקדשים אין צריך לרשום
55 
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