Chullin 271

Chapter 271

א דרך ביאתך מן הימין

1 The way thou enterest [thy house], that is, with the right [foot].1

ב מעשר אע"ג דכתיב מעשר דגנך דילך אין דשותפות לא כתב רחמנא מעשרותיכם אלא מעשר דגנך למאי אתא

2 As regards the tithe, although it is written: The tithe of thy corn,2

ג למעוטי שותפות דעובד כוכבים

3 [from which would follow that] thine only is subject but not what is held jointly, the Divine Law stated: Your tithe.3

ד מתנות אע"ג דכתב רחמנא ונתן איכא למימר

4 What then is the significance of 'the tithe of thy corn'? - It excludes what is held jointly with a gentile.

ה יליף נתינה נתינה מראשית הגז מה להלן דשותפות לא אף כאן דשותפות לא כתב רחמנא (דברים יח, ג) מאת זובחי הזבח

5 As regards the priestly dues, although it is written: And he shall give,4

ו אלא טעמא דכתב רחמנא מאת זובחי הזבח הא לאו הכי הוה אמינא

6 and by reason of the common expression 'giving'5

ז לילף מראשית הגז

7 one might draw an analogy from the law of the first of the fleece: as there what is held jointly is exempt so here what is held jointly is exempt, the Divine Law stated: From them that slaughter a slaughtering.6

ח אדרבה נילף מתרומה

8 Now this is so only because Scripture stated: From them that slaughter a slaughtering, but had it not stated it, I should have said that one should draw the analogy from the law of the first of the fleece; but on the contrary one should rather draw the analogy from terumah.<span class="x" onmousemove="('comment',' By means of the common expression 'giving' which is also used in connection with terumah (cf. Num. XVIII, 12) , with the result that what is held jointly is subject to the dues. V. supra p. 775, n. 3.');">7

ט אין ה"נ מאת זובחי הזבח למה לי

9 - This is indeed so; what then is the significance of 'from them that slaughter a slaughtering'? - It is as Raba said.

י לכדרבא דאמר רבא

10 For Raba said: The claim is made against the slaughterer.8

יא הדין עם הטבח

11 As regards the first-fruits, although it is written: Thy land,9

יב בכורים אע"ג דכתיב (דברים כו, ב) ארצך דידך אין דשותפות לא כתב רחמנא (במדבר יח, יג) בכורי כל אשר בארצך

12 [from which it would follow that] thine only is subject but not what is held jointly, the Divine Law stated: The first-ripe fruits of all that is in their land.10

יג אלא ארצך למה לי

13 What then is the significance of 'thy land'? - It excludes land that is outside the Land [of Israel].<span class="x" onmousemove="('comment',' From the law of the firstfruits. This would not have been excluded from the expression 'their land', and therefore Scripture says: Thy land which implies the specific land of the Israelite, the Land of Israel.');">11

יד למעוטי חוצה לארץ

14 As regards the law of zizith,12

טו ציצית אע"ג דכתב רחמנא (דברים כב, יב) כסותך דידך אין דשותפות לא כתב רחמנא (במדבר טו, לח) על כנפי בגדיהם לדורותם

15 although it is written: Thy covering,13

טז ואלא כסותך למה לי

16 [from which it would follow that] thine only is subject but not what is held jointly, the Divine Law stated: In the corners of their garments.14

יז לכדרב יהודה דאמר רב יהודה

17 What then is the significance of 'thy covering'? - It is as Rab Judah said.

יח טלית שאולה פטורה מן הציצית כל שלשים יום

18 For Rab Judah said: A borrowed garment is for the first thirty days exempt from zizith.15

יט מעקה אע"ג דכתב רחמנא (דברים כב, ח) לגגך דידך אין דשותפות לא כתב רחמנא (דברים כב, ח) כי יפול הנופל ממנו

19 As regards the law of the parapet,16

כ אלא גגך למאי אתא

20 although it is written: For thy roof,16

כא למעוטי בתי כנסיות ובתי מדרשות

21 [from which it would follow that] thine only is subject but not what is held jointly, the Divine Law stated: If any man fall from thence.17

כב אמר רב ביבי בר אביי

22 What then is the significance of 'thy roof'? - It excludes the roofs of Synagogues and Houses of Study.18

כג ליתנהו להני כללי דתניא

23 R'Bibi B'Abaye said: These cases19

כד בהמת השותפין חייבת בבכורה ור' אלעאי פוטרה

24 are all wrong,<span class="x" onmousemove="('comment',' Since we find that R. Ila'i exempts what is jointly held from the law of the firstling, hence Raba's argument fails with regard to this; accordingly his arguments with regard to the others cannot be upheld.');">20

כה מאי טעמא דר' אלעאי

25 for it has been taught: An animal that is held jointly subject to the law of the firstling; R'Ila'i declares it exempt.

כו דכתיב (דברים טו, יט) בקרך וצאנך והא כתיב (דברים יב, ו) בקרכם וצאנכם

26 What is the reason for R'Ila'i's view? - Beca it is written: Thy herd and thy flock.21

כז דכולהו ישראל

27 But it is also written: Your herd and your flock.22

כח אמר רב חנינא מסורא

28 - That means of all Israel.23

כט ליתנהו להני כללי דתניא

29 R'Hanina of Sura said: These cases are all wrong, for it has been taught: An animal that is held jointly is subject to the priestly dues; R'Ila'i declares it exempt.

ל בהמת השותפין חייבת במתנות ור' אלעאי פוטר

30 What is his reason? - He draws an analogy by means of the common expression 'giving' from the law of the first of the fleece; just as there what is held jointly is exempt so here what is held jointly is exempt.

לא מאי טעמא יליף נתינה נתינה מראשית הגז מה להלן דשותפות לא אף כאן דשותפות לא

31 Now if you could say that in respect of terumah [what is jointly held] is liable, then surely one would have to draw the analogy by means of the common expression 'giving' from terumah.24

לב ואי ס"ד בתרומה מיחייב נילף נתינה נתינה מתרומה אלא ש"מ

32 This proves, therefore, that even in respect of terumah [what is jointly held] is exempt.

לג בתרומה נמי פוטר

33 But<span class="x" onmousemove="('comment',' Here commences a new argument. Since R. Ila'i derives the law of the first of the fleece from terumah (cf. supra 135a, bot.) concerning what is held jointly with a gentile, the analogy must be carried to all its conclusions and the rules applying to the one should apply to the other. V. Rashi ht s.v. , and comments of Rashal, Maharsha and Maharam thereon. V. also Torath Hayyim a.l., and Gloss. of Bah.');">25

לד אי מה תרומה בארץ אין בחוצה לארץ לא אף מתנות בארץ אין בחוצה לארץ לא

34 just as terumah obtains in the Land [of Israel] only and not outside it so the law of the first of the fleece26

לה אמר רבי יוסי מנהרביל

35 should obtain in the Land only and not outside it!27

לו אין והתניא רבי אלעאי אומר

36 - R'Jose of Nehar Bil said: It is indeed so; for it has been taught: R'Ila'i says: The law of the priestly dues obtains only in the Land [of Israel].

לז מתנות אין נוהגין אלא בארץ וכן היה רבי אלעאי אומר

37 Likewise R Ila'i used to say: The law of the first of the fleece obtains only in the Land.

לח ראשית הגז אין נוהג אלא בארץ

38 What is R'Ila'i's reason? - Rab answered: He draws an analogy by means of the common expression 'giving' from terumah; as terumah obtains in the Land only and not outside it, so the law of the first of the fleece obtains in the Land only and not outside it.

לט מאי טעמא דר' אלעאי

39 Said to him Abaye.

מ אמר רבא

40 Then just as terumah produces the condition of tebel28

מא יליף נתינה נתינה מתרומה מה תרומה בארץ אין בחוצה לארץ לא אף ראשית הגז בארץ אין בחוצה לארץ לא

41 so should the first of the fleec produce the condition of tebel, should it not? - He replied: Scripture says.

מב אמר ליה אביי

42 And the first of the fleece of thy sheep shalt thou give him,29

מג אי מה תרומה טובלת אף ראשית הגז טובלת

43 that is, you30

מד א"ל

44 have no right to it except after it has [been separated as] the first.<span class="x" onmousemove="('comment',' But before the first of the fleece has been set apart no priest has any claim to it, and consequently the condition of tebel does not exist at all. This implication is made from the word 'first' which is redundant in the verse.');">31

מה אמר קרא (דברים יח, ד) וראשית גז צאנך תתן לו אין לך בו אלא מראשיתו ואילך

45 Again just as terumah is subject to the penalty of death32

מו אי מה תרומה חייבים עליה מיתה וחומש אף ראשית הגז חייבים עליו מיתה וחומש

46 and the additional fifth33

מז אמר קרא

47 so the first of the flee should be subject to the death penalty and the additional fifth, should it not? - Scripture says: And die for it,34

מח (ויקרא כב, ט) ומתו בו ויסף עליו עליו ולא על ראשית הגז בו ולא בראשית הגז

48 and He shall add unto it;35

מט אי מה תרומה ראשון ושני אחריה אף ראשית הגז ראשון ושני אחריה

49 that is, 'unto it' [he shall add the fifth] but not unto the first of the flee it' [they shall die] but not for the first of the fleece.

נ אמר קרא

50 Again just as there follow after terumah the first and second [tithes] so there should follow after the firs the fleece the first and second [tithes], should there not? - Scripture says: 'The first', thus you have only [t give] the first [of the fleece].

נא ראשית אין לך בו אלא ראשית בלבד

51 Again just as in the case of terumah one must not set aside new [grain as terumah] for old<span class="x" onmousemove="('comment',' The produce of one year may not be given as terumah or tithe for the produce of the preceding year, or vice versa, for it is written: That which is brought forth in the field year by year (Deut. XIV, 22) .');">36

נב אי מה תרומה מחדש על הישן לא אף ראשית הגז מחדש על הישן לא

52 so in the case of the first of the fleece one should not give new [fleece as the due] for old? - This is indeed so; for it has been taught: If a man had two lambs and he sheared them and kept [the wool], and [next year] again sheared them and kept [the wool], and so he did for two or three years, they are not to be reckoned together.37

נג אין והתניא

53 It follows, however, that if he had five lambs38

נד היו לו שתי רחלות גזז והניח גזז והניח שנים ושלשה שנים אין מצטרפות הא חמש מצטרפות

54 they would be reckoned together; yet [in another Baraitha] it has been taught that they would not be reckoned together.

נה והתניא

55 It is clear therefore that one [Baraitha] gives R'Ila'i's opinion<span class="x" onmousemove="('comment',' The second Baraitha represents R. Ila'i's view that the fleece of one year's shearing cannot be reckoned together with that of another year's shearing, as is the case with the produce of terumah.');">39

נו אין מצטרפות

56 and the other that of the Rabbis.

נז אלא ש"מ

57 Again just as with regard to terumah it is the law that what grows [on land in the possession of] one subject40

נח הא דר' אלעאי והא דרבנן

58 [to terumah] is liable [to it], but what grows [on land in the possession of] one not subject41

נט אי מה תרומה גדל בחיוב חייב גדל בפטור פטור אף ראשית הגז נמי גדל בחיוב חייב בפטור פטור

59 [to terumah] is exempt [from it], so it should be with regard to the first of the fleece: what grows on [sheep in the possession of] one subject to this law is liable, but what grows on [sheep in the possession of] one not subject to this law is exempt? (

ס וגבי תרומה מנלן

60 Whence do we know this with regard to terumah? - From the following [Baraitha]42

סא דתניא

61 which was taught: If an Israelite bought a field in Syria<span class="x" onmousemove="('comment',' The Biblical Aram Zobah which was conquered by David and added by him to the Land of Israel (II Sam. VIII) . It is not, however, regarded as the Land of Israel proper, and therefore what is owned there by a gentile constitutes full ownership so as to release it from the obligation of tithe. This is not the case with regard to land held by a gentile in the Land of Israel proper, v. Git. 47a.');">43

סב ישראל שלקח שדה בסוריא מעובד כוכבים עד שלא הביאה שליש חייב משהביאה שליש ר"ע מחייב בתוספת וחכמים פוטרין

62 from a gentile before the produce had reached a third of its growth, it is subject [to tithe]; if it had already reached a third of its growth,44

סג וכי תימא הכי נמי והתנן

63 R'Akiba declares the increase45

סד הלוקח גז צאן עובד כוכבים פטור מראשית הגז הא צאנו לגזוז חייב

64 subject [to tithe], but the Sages declare it exempt.)

סה מתני'

65 And should you say that this is indeed so,<span class="x" onmousemove="('comment',' That fleece which had grown on sheep while in the possession of a gentile, although now in the possession of an Israelite, is exempt from the first of the fleece.');">46 but we have learnt: IF A MAN BOUGHT THE FLEECES OF A FLOCK BELONGING TO A GENTILE HE IS EXEMPT FROM THE LAW OF THE FIRST OF THE FLEECE, so it follows that if he bought the flock [with its fleece] which was ready for shearing he would be liable!47 - Our Mishnah

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