Chullin 52

Chapter 52

א משיקו במים משהחמיץ אין משיקו במים

1 can be rendered clean by bringing it into contact with the water [of a mikweh];1

ב אמר רבא

2 after it has fermented it cannot be rendered clean by bringing it into contact with the water [of a mikweh].

ג לא שנו אלא שתמדו במים טהורים ונטמאו אבל טמאים מעיקרא לא

3 Raba remarked: This rule applies only if the Tamad was made with water that was clean and it subsequently became unclean, but not if the water was unclean from the outset.

ד אזל רב גביהה מבי כתיל אמרה לשמעתא קמיה דרב אשי

4 R'Gabiha of Be-Kathil2

ה מ"ש טמאין מעיקרא דלא דאמרינן

5 went and reported this statement to R'Ashi and raised this question: Why does not the rule apply if the water was unclean from the outset?

ו איידי דמיא יקירי שכני תתאי ופירא קפי מלעיל ולא קא סלקא להו השקה למיא

6 Is not the reason because we say that the water, being heavy, will sink to the bottom of the vessel, whilst the fruit [skins] being light will float on the surface of the water, and consequently the contact made with the waters [of the mikweh] will be of no effect?

ז א"ה טהורים ולבסוף נטמאו נמי

7 If so, is not the same reasoning to be applied to the case where the water was first clean and subsequently became unclean?

ח אלא מבלבלי ה"נ מבלבלי:

8 You must, therefore, say that in this case they mix well together;3

ט <big>מתני׳</big> כל מקום שיש מכר אין קנס וכל מקום שיש קנס אין מכר:

9 then in the former case, too, we should say that they mix well together.<span class="x" onmousemove="('comment',' The result is that no distinction can be drawn between the cases; accordingly Tamad before fermentation can always be rendered clean, whether it was made originally with unclean water or originally with clean water and it subsequently became unclean.');">4

י <big>גמ׳</big> אמר רב יהודה אמר רב

10 <big>MISHNAH: </big>WHEN THERE IS A POWER TO SELL<span class="x" onmousemove="('comment',' A father, according to Ex. XXI, 7, has the power to sell his daughter as a maidservant during her minority, i.e., until she attains the age of twelve years and one day.');">5

יא זו דברי ר"מ אבל חכמים אמרו

11 THE FINE IS NOT PAYABLE,<span class="x" onmousemove="('comment',' V. Ex. XXI, 15-16, and Deut. XXII, 28-29. A fine of 50 shekels was payable by the person who seduced or violated a na'arah, technically a girl between the ages of twelve years and one day and twelve years and six months.');">6

יב יש קנס במקום מכר

12 AND WHEN THE FINE IS PAYABLE THERE IS NO POWER TO SELL.

יג דתניא

13 <big>GEMARA: </big>Rab Judah said in the name of Rab.

יד קטנה מבת יום אחד עד שתביא ב' שערות יש לה מכר ואין לה קנס משתביא ב' שערות עד שתיבגר יש לה קנס ואין לה מכר דברי רבי מאיר

14 This is R'Meir's opinion, but the Rabbis say that the fine is payable even when there is a power to sell.7

טו שהיה רבי מאיר אומר

15 For it has been taught: The power to sell applies to a minor from the age of one day until the time she has grown two hairs,8

טז כל מקום שיש מכר אין קנס וכל מקום שיש קנס אין מכר

16 but the fine is not payable; from the time that she has grown two hairs until maturity9

יז וחכ"א

17 the fine is payable but there is no power to sell.

יח קטנה מבת ג' שנים ויום אחד עד שתיבגר יש לה קנס

18 Thus R'Meir; for R'Meir used to say: 'When there is a power to sell the fine is not payable, and when the fine is payable there is no power to sell'.

יט קנס אין מכר לא

19 But the Rabbis say: In the case of a minor, from the age of three years and one day until maturity, the fine is payable.'

כ אימא

20 The fine is payable!' [you say]; but is there not also a power to sell? - Render: The fine is payable and there is also a power to sell.

כא אף קנס במקום מכר:

21 <big>MISHNAH: </big>WHEN THERE IS THE RIGHT OF REFUSAL<span class="x" onmousemove="('comment',' A fatherless girl whose mother or brother gave her away in marriage, even with her consent, can at any time during minority 'refuse' the continuance of the marriage, and in this way break the marriage bond without the necessity of a bill of divorce.');">10

כב <big>מתני׳</big> כל מקום שיש מיאון אין חליצה וכל מקום שיש חליצה אין מיאון:

22 THERE CAN BE NO HALIZAH,<span class="x" onmousemove="('comment',' A girl who, during her minority, has become a widow even though she is childless cannot be subject to the ceremony of Halizah (v. Glos.) with regard to her brother-in-law. V. Deut. XXV, 5-10.');">11

כג <big>גמ׳</big> אמר רב יהודה אמר רב

23 AND WHEN THERE CAN BE HALIZAH THERE IS NO LONGER THE RIGHT OF REFUSAL.

כד זו דברי ר"מ אבל חכמים אומרים

24 <big>GEMARA: </big>Rab Judah said in the name of Rab: This is R'Meir's opinion, but the Rabbis say that there is a right of refusal even when there can be halizah.12

כה יש מיאון במקום חליצה

25 For it has been taught: Until what age can a daughter refuse?

כו דתניא

26 Until she has grown two hairs.

כז עד מתי הבת ממאנת

27 Thus R'Meir, but R'Judah says.

כח עד שתביא שתי שערות דברי ר"מ

28 Until the dark hairs appear in abundance over the white [skin].13

כט ר' יהודה אומר

29 <big>MISHNAH: </big>WHEN THE SHOFAR IS BLOWN<span class="x" onmousemove="('comment',' It was the custom in Talmudic times to blow the shofar on the eve of the Sabbath or of the festival before the sacred day commenced, so that the community might cease work and prepare for the sacred day. vkscv');">14

ל עד שירבה השחור על הלבן:

30 THERE IS NO HABDALAH15

לא <big>מתני׳</big> כל מקום שיש תקיעה אין הבדלה וכל מקום שיש הבדלה אין תקיעה

31 SERVICE, AND WHEN THERE IS THE HABDALAH SERVICE THE SHOFAR IS NOT BLOWN.

לב יו"ט שחל להיות בע"ש תוקעין ולא מבדילין במ"ש מבדילין ולא תוקעין

32 THUS, IF A FESTIVAL FALLS ON THE DAY BEFORE THE SABBATH THE SHOFAR IS BLOWN16

לג כיצד מבדילין

33 BUT THERE IS NO HABDALAH SERVICE;<span class="x" onmousemove="('comment',' The rule is that no Habdalah service is recited at the termination of a sacred day, if that day is immediately followed by a day more sacred. Thus, there will be no Habdalah service at the termination of a festival if it is immediately followed by the Sabbath.');">17

לד המבדיל בין קודש לקודש

34 IF IT FALLS ON THE DAY FOLLOWING THE SABBATH THERE IS HABDALAH SERVICE18

לה ר' דוסא אומר

35 BUT THE SHOFAR IS NOT BLOWN.19

לו בין קודש חמור לקודש הקל:

36 WHAT IS THE FORM OF THE HABDALAH BENEDICTION?20

לז <big>גמ׳</big> היכי תוקע

37 'WHO MAKEST A DISTINCTION BETWEEN HOLY AND HOLY'.21

לח אמר רב יהודה

38 R'DOSA SAYS, 'WHO MAKEST A DISTINCTION BETWEEN THE MORE HOLY AND LESS HOLY DAY'.22

לט תוקע ומריע מתוך תקיעה ורב אסי אמר

39 <big>GEMARA: </big>How was the shofar blown then?<span class="x" onmousemove="('comment',' Sc. at the conclusion of a festival that is immediately followed by the Sabbath. There must have been some slight difference on this occasion, when the purpose of the shofar was to warn People to abstain from such work as was permitted on the festival, in order to distinguish it from the blowing of the shofar at every Sabbath eve which served to warn people to cease work absolutely. vghe,');">23

מ תוקע ומריע בנשימה אחת

40 - Rab Judah said: A teki'ah24

מא אתקין רב אסי בהוצל כשמעתיה

41 was blown, which in the end was converted into a teru'ah.25

מב מיתיבי

42 R'Assi said: A teki'ah was blown, and then a teru'ah all in one breath.

מג יו"ט שחל להיות בע"ש תוקעין ולא מריעין

43 R'Ass instituted the custom in Huzal26

מד מאי לאו לא מריעין כלל

44 in accordance with his view.

מה לא רב יהודה מתרץ לטעמיה ורב אסי מתרץ לטעמיה

45 An objection was raised from the following Baraitha: If a festival fell on the day before the Sabbath, a teki'ah was blown but no teru'ah.

מו רב יהודה מתרץ לטעמיה לא מריעין בפני עצמה אלא מתוך תקיעה

46 Now does not this mean that no teru'ah was blown at all? - It is not so; but Rab Judah interprets [this Baraitha] in accordance with his view, and R'Assi interprets it in accordance with his view.

מז ורב אסי מתרץ לטעמיה לא מריעין בשתי נשימות אלא בנשימה אחת:

47 Rab Judah interprets it in accordance with his view thus, 'But no teru'ah', that is to say, not separately, but the teki'ah was converted into a teru'ah.

מח ובמוצאי שבת כו':

48 R'Assi interprets it in accordance with his view thus 'But no teru'ah', that is to say, not with a second breath, but all in one breath.

מט היכא אמר לה

49 IF IT FALLS ON THE DAY FOLLOWING THE SABBATH.

נ א"ר יהודה

50 ['WHO MAKEST A DISTINCTION BETWEEN HOLY AND HOLY'].

נא בחתימתה

51 At what part [of the Habdalah service] is this [formula] said? - Rab Judah said: At the conclusion.27

נב וכן אמר ר"נ

52 R'Nahman also said: At the conclusion.

נג בחתימתה

53 R'Shesheth the son of R'Idi said: Even at the beginning.

נד ורב ששת בריה דרב אידי אמר

54 The law, however, is not in accordance with his view.

נה אף בפתיחתה

55 R'DOSA SAYS, 'WHO MAKEST A DISTINCTION BETWEEN THE MORE HOLY AND THE LESS HOLY DAY'.

נו ולית הלכתא כוותיה:

56 The law, however, is not in accordance with his view.

נז רבי דוסא אומר

57 R'Zera said: If a festival falls in the middle of the week one must say [in the Habdalah service]: 'Who makest a distinction between holy and profane, between light and darkness, between Israel and other nations, between the seventh day and the six working days'.

נח בין קדש חמור לקדש הקל:

58 Why is this?<span class="x" onmousemove="('comment',' I.e., why should one include in the benediction the distinction 'between the seventh day' etc., seeing that the occasion is a midweek festival and not the Sabbath?');">28

נט ולית הלכתא כותיה

59 - He is merely enumerating the 'distinctions'.29

ס א"ר זירא

סא יו"ט שחל להיות באמצע שבת אומר

סב המבדיל בין קדש לחול ובין אור לחשך ובין ישראל לעמים ובין יום השביעי לששת ימי המעשה מ"ט

סג סדר הבדלות הוא מונה:

סד <big>הדרן עלך הכל שוחטין</big>

Previous Chapter Next Chapter