Chullin 50

Chapter 50

א לשוף לשבץ לגרר לכרכר להקיש בקורנס מחוסר כן או אוגן או אוזן טהור מחוסר כסוי טמא

1 to be smoothed, or adorned with designs, or planed, or trimmed round,1

ב מאי שנא הני ומאי שנא הני

2 or hammered out.

ג רבי יוחנן אמר

3 Whatever still lacks the base or the rim or the handle, cannot be rendered unclean, but whatever only requires the lid can be rendered unclean.

ד הואיל ולכבוד עשויין

4 Why is there a difference between the one and the other?2

ה רב נחמן אמר

5 - R'Johanan said: Because these [metal vessels] are made for occasions of honour.<span class="x" onmousemove="('comment',' Since metal vessels are reserved for use on special occasions they would not serve the purpose unless they were absolutely finished in all detail and decoration.');">3

ו הואיל ודמיהן יקרים

6 R'Nahman said: Because they are expensive,4

ז מאי בינייהו

7 What practical difference is there between them? - Bone vessels.<span class="x" onmousemove="('comment',' These are expensive but are not used on special occasions of honour; consequently, according to R. Johanan unfinished bone vessels can be rendered unclean, but according to R. Nahman they cannot.');">5

ח איכא בינייהו כלי עצם

8 And indeed R'Nahman is consistent in his view, for R'Nahman said: Bone vessels are regarded on the same footing as metal vessels.

ט ואזדא רב נחמן לטעמיה דאמר רב נחמן

9 It appears then that bone vessels can be rendered unclean!6

י כלי עצם ככלי מתכות דמו

10 - It is so; for it was taught: R'Ishmael, the son of R'Johanan B'Beroka says.

יא מכלל דכלי עצם מקבלי טומאה

11 What does the following verse teach us: And everything made from goats.

יב אין דתניא רבי ישמעאל בנו של ר' יוחנן בן ברוקה אומר

12 ye shall purify?7

יג מה תלמוד לומר (במדבר לא, כ) וכל מעשה עזים תתחטאו להביא דבר הבא מן העזים מן הקרנים ומן הטלפים

13 To include anything made from goats, either from the horns or from the hoofs.

יד שאר בהמה וחיה מנין

14 And whence do we know [that articles made from the horns or the hoofs] of other animals or beasts [are included]?

טו תלמוד לומר

15 From the words, 'And everything made'.

טז וכל מעשה

16 Why, then, is it written: 'From goats'?

יז א"כ מה ת"ל עזים

17 To exclude [articles made from] birds.8

יח פרט לעופות:

18 <big>MISHNAH: </big>WHEN BITTER ALMONDS ARE SUBJECT TO TITHING SWEET ALMONDS ARE EXEMPT, AND WHEN SWEET ALMONDS ARE SUBJECT TO TITHING BITTER ALMONDS ARE EXEMPT.

יט <big>מתני׳</big> החייב בשקדים המרים פטור במתוקים החייב במתוקים פטור במרים:

19 <big>GEMARA: </big>Our Rabbis taught: Small bitter almonds are subject to tithing, but the large are exempt;<span class="x" onmousemove="('comment',' The test is edibility; therefore, large hitter almonds are exempt from tithing because they are not edible, whereas the small bitter ones before they are fully ripened are edible and so subject to tithing.');">9

כ <big>גמ׳</big> ת"ר

20 large sweet almonds are subject to tithing, but the small are exempt.10

כא שקדים המרים קטנים חייבין גדולים פטורין

21 R'Ishmael B'R'Jose says in the name of his father: Both<span class="x" onmousemove="('comment',' I.e., both sweet and bitter almonds when small are exempt from tithing (Rashi) . According to R. Gershom and Tosaf the meaning is: Bitter almonds both large and small are exempt from tithing.');">11

כב מתוקים גדולים חייבין קטנים פטורין

22 are exempt.

כג רבי ישמעאל בר' יוסי אומר משום אביו

23 Others have the reading: Both<span class="x" onmousemove="('comment',' I.e., both sweet and bitter almonds when large are subject to tithing (Rashi) . According to A. Gershom and Tosaf. the meaning is: Bitter almonds both large and small are subject to tithing. sn,');">12

כד זה וזה לפטור ואמרי לה

24 are subject to tithing.

כה זה וזה לחיוב

25 R'Ila'a said that R'Hanin ruled in Sepphoris in accordance with the view of him who maintains that both are exempt.

כו אמר רבי אלעא

26 But according to him who maintains that both are subject to tithing [it will be asked]: What use can be made of large bitter almonds? - R'Johanan answered: They can surely be sweetened by [roasting in] the fire!

כז הורה רבי חנינא בצפורי כדברי האומר זה וזה לפטור

27 <big>MISHNAH: </big>TAMAD13

כח ולמאן דאמר זה וזה לחיוב גדולים למאי חזו

28 BEFORE IT HAS FERMENTED MAY NOT BE BOUGHT WITH SECOND TITHE MONEY14

כט א"ר יוחנן

29 AND RENDERS A MIKWEH INVALID;<span class="x" onmousemove="('comment',' A mikweh (i.e., a ritual bath) must be filled with waters which flow directly from a river or a stream or with rainwater, but not with waters which have been drawn from the rlver into vessels. An admixture of three logs or more of drawn water into a mikweh which does not contain the requisite amount of water (i.e., 40 se'ah) renders the mikweh invalid for all time. But an admixture of wine into a mikweh does not render it invalid.');">15

ל הואיל ויכול למתקן ע"י האור:

30 AFTER IT HAS FERMENTED IT MAY BE BOUGHT WITH SECOND TITHE MONEY AND DOES NOT RENDER A MIKWEH INVALID.16

לא <big>מתני׳</big> התמד עד שלא החמיץ אינו ניקח בכסף מעשר ופוסל את המקוה

31 BROTHERS WHO ARE PARTNERS [IN THEIR INHERITANCE], WHEN THEY ARE LIABLE TO PAY THE AGIO,<span class="x" onmousemove="('comment',' Heb. from Greek **. This was a small coin which every person had to add to his annual contribution of a half-shekel to the Temple in order to compensate the Temple Treasury for the loss it might sustain on exchanging the half-shekel for other coinage. It was not permissible for two people to evade this additional payment by combining and paying one shekel between them. On the other hand, this law of agio was relaxed in favour of a person who paid the half-shekel on behalf of another by way of gift to that other person; and therefore, if a father paid a whole shekel on behalf of his two sons by way of gift to them, he was not liable to pay any agio at all. In the case of our Mishnah the circumstances are that the brothers had divided the inheritance on the death of their father and subsequently entered into partnership; consequently each one must pay the agio when contributing his half-shekel even though they pay one whole shekel jointly, in the same way as when two people pay together one whole shekel.');">17

לב משהחמיץ ניקח בכסף מעשר ואינו פוסל את המקוה

32 ARE EXEMPT FROM THE CATTLE TITHE,18

לג האחין השותפין כשחייבין בקלבון פטורין ממעשר בהמה כשחייבין במעשר בהמה פטורין מן הקלבון:

33 AND WHEN THEY ARE LIABLE TO THE CATTLE TITHE,<span class="x" onmousemove="('comment',' I.e., if they had never divided the inheritance. In this case it is held that cattle born to the partnership stock is subject to the tithe, for it is deemed in law to be the deceased father's stock.');">19

לד <big>גמ׳</big> מני מתניתין

34 THEY ARE EXEMPT FROM THE AGIO.<span class="x" onmousemove="('comment',' Since the inheritance had never been divided the combined contribution of one shekel which they make is regarded as a payment made by a father by way of gift in respect of his two sons, and in these circumstances they are exempt from the agio. V. p. 128, n. 7.');">20

לה לא רבי יהודה ולא רבנן

35 <big>GEMARA: </big>Who is the author of our Mishnah?

לו דתניא

36 It is neither R'Judah nor the Rabbis! For we have learnt: If a man made Tamad putting in a certain measure of water, and he subsequently found the same measure of liquid, he is exempt from tithing it.<span class="x" onmousemove="('comment',' For it is regarded as water, even though its taste may be that of wine, since there is here no increase in the mixture. V. Ma'as. V, 6. It is assumed for the present that such considerations, as to whether the mixture has fermented or not, are of no consequence.');">21

לז המתמד ונתן מים במדה ומצא כדי מדתו פטור ור' יהודה מחייב

37 R'Judah however, makes him liable.22

לח מני

38 Now who is the author [of our Mishnah]?23

לט אי רבנן אע"ג דהחמיץ

39 If the Rabbis, then even though it has fermented [it should not be purchasable with Second Tithe money], and if R'Judah, then even though it has not fermented at all [it should be purchasable with Second Tithe money]! - R'Nahman said, in the name of Rabbah B'Abbuha,

מ אי ר' יהודה אע"ג דלא החמיץ

מא אמר ר"נ אמר רבה בר אבוה

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