Eruvin 200:1

דלא קא עביד איסורא אבל הכא דקא עביד איסורא הכי נמי דירד

where no direct transgression is committed,<span class="x" onmousemove="('comment',' By the man. He only abstains from the performance of the precept of sprinkling and he is only indirectly diminishing from the precepts.');">¹</span> but here where a direct transgression is committed<span class="x" onmousemove="('comment',' While the man remains on the tree he is transgressing the prohibition against its use on the Sabbath.');">²</span>

תני חדא אחד אילן לח ואחד אילן יבש ותניא אידך בד"א בלח אבל ביבש מותר

he may also agree that the man may climb down! One [Baraitha] taught, 'The same prohibition<span class="x" onmousemove="('comment',' Against the use of a tree on the Sabbath.');">³</span>

אמר רב יהודה ל"ק כאן בשגזעו מחליף כאן בשאין גזעו מחליף

applies to a green tree and to a dry tree'; and another [Baraitha] taught: 'This prohibition<span class="x" onmousemove="('comment',' Against the use of a tree on the Sabbath.');">³</span> applies only to a green tree whereas in the case of a dry one<span class="x" onmousemove="('comment',' Which no longer draws its nurture from the ground and which may, therefore, be regarded as detached from it.');">⁴</span>

גזעו מחליף יבש קרית ליה אלא לא קשיא כאן בימות החמה כאן בימות הגשמים

no prohibition exists'!<span class="x" onmousemove="('comment',' Lit., 'is permitted'. How then are the two Baraithas to be reconciled?');">⁵</span> - Rab Judah replied: This is no difficulty, since the former refers to a tree whose stump grows afresh whereas the latter refers to one whose stump does not grow afresh.

בימות החמה הא נתרי פירי בדליכא פירי והא קא נתרי קינסי בגדודא

But if its stump 'grows afresh', would you describe it as 'dry'? - Rather say: There is no difficulty since the latter refers to the hot season<span class="x" onmousemove="('comment',' When it is quite impossible to mistake a dry tree for a green one.');">⁶</span> whereas the former refers to the rainy season.<span class="x" onmousemove="('comment',' When the one might be mistaken for the other.');">⁷</span>

איני והא רב איקלע לאפסטיא ואסר בגדודא רב בקעה מצא וגדר בה גדר:

[You say] in the not season? Surely the fruit<span class="x" onmousemove="('comment',' Of the previous year that remained on the dry tree.');">⁸</span>

אמר רמי בר אבא אמר רב אסי אסור לאדם שיהלך על גבי עשבים בשבת משום שנאמר (משלי יט, ב) ואץ ברגלים חוטא

falls of?<span class="x" onmousemove="('comment',' When one climbs upon the tree. Why then was not the use of a dry tree forbidden as a preventive measure against the possibility of actual plucking?');">⁹</span> - This is a case where it bore no fruit.

תני חדא מותר לילך ע"ג עשבים בשבת ותניא אידך אסור ל"ק הא בלחים הא ביבשים

But do not some chips<span class="x" onmousemove="('comment',' From the dry twigs.');">¹⁰</span> fall off? - This is a case where the tree was stripped.<span class="x" onmousemove="('comment',' Of all its twigs and branches.');">¹¹</span>

ואי בעית אימא הא והא בלחים ולא קשיא כאן בימות החמה כאן בימות הגשמים

But, surely, this cannot be right? For did not Rab once visit Afsatia<span class="x" onmousemove="('comment',' In the neighbourhood of Sura.');">¹²</span>

ואיבעית אימא הא והא בימות החמה ול"ק הא דסיים מסאניה הא דלא סיים מסאניה

where he forbade the use of a stripped tree? - Rab found an open field and put up a fence round it.<span class="x" onmousemove="('comment',' Metaph. The people of that place were lax in their religious observance (morally exposed like an 'open field') and Rab imposed upon them additional restrictions in order to keep them away thereby from further transgressions.');">¹³</span> Rami B'Hama,<span class="x" onmousemove="('comment',' So Asheri. Cur. edd. 'Abba'. Cf. marg. note.');">¹⁴</span>

ואיבעית אימא הא והא דסיים מסאניה ול"ק הא דאית ליה עוקצי הא דלית ליה עוקצי

citing R'Assi, ruled: A man is forbidden to walk on grass on the Sabbath, because it is said in Scripture: And he that hasteth with his feet sinneth.<span class="x" onmousemove="('comment',' Prov. XIX, 2, which proves that by mere walking a sin may be committed. Though the man does not intend to tear the grass he is forbidden to walk on it because he unintentionally tears it with his feet.');">¹⁵</span> One [Baraitha] taught: It is permitted to walk on grass on the Sabbath; and another [Baraitha] taught that this was forbidden! - This is no difficulty.

ואיבעית אימא הא והא דאית ליה עוקצי הא דאית ליה שרכא הא דלית ליה שרכא

Since the latter refers to fresh grass whereas the former refers to dry grass.<span class="x" onmousemove="('comment',' Which is regarded as detached since it no longer draws any nurture from the ground.');">¹⁶</span> And if you prefer I might say: Both [Baraithas] refer to fresh grass, and yet there is no difficulty since the latter refers to the hot season<span class="x" onmousemove="('comment',' When the grass contains seeds that are dislodged by the walker's feet.');">¹⁷</span>

והאידנא דקיימא לן כר"ש כולהו שרי:

whereas the former refers to the rainy season. And if you prefer I might reply: Both deal with the hot season, and yet there is no difficulty, since the former deals with a person who wears his shoes whereas the latter deals with one who is barefooted.<span class="x" onmousemove="('comment',' Who cannot help tearing out the grass that gets entangled in one's toes.');">¹⁸</span>

ואמר רמי בר חמא אמר רב אסי אסור לאדם שיכוף אשתו לדבר מצוה שנאמר ואץ ברגלים חוטא

And if you prefer I might reply: Both deal with a person who wears his shoes, but there is no difficulty since the latter refers to shoes that have nails<span class="x" onmousemove="('comment',' Or 'spurs'. Cf. prev. n. mut. mut.');">¹⁹</span> whereas the former refers to such as have no nails.

וא"ר יהושע בן לוי כל הכופה אשתו לדבר מצוה הווין לו בנים שאינן מהוגנין אמר רב איקא בר חיננא מאי קראה (משלי יט, ב) גם בלא דעת נפש לא טוב

And if you prefer I might reply: Both deal with shoes that have nails, but the latter refers to long and tangled grass<span class="x" onmousemove="('comment',' Lit., 'when it has tangled length' or 'luxuriant growth'.');">²⁰</span> whereas the former refers to one that is not tangled.<span class="x" onmousemove="('comment',' Cf. prev. n.');">²¹</span>

תניא נמי הכי גם בלא דעת נפש לא טוב זה הכופה אשתו לדבר מצוה ואץ ברגלים חוטא זה הבועל ושונה

Nowadays, however, since we have it as an established rule that the law is in agreement with R'Simeon,<span class="x" onmousemove="('comment',' That it is permitted to perform an act though, as a result, an unintended forbidden one also is thereby performed.');">²²</span> it is permitted to walk on grass] in all the cases mentioned.<span class="x" onmousemove="('comment',' Lit., ' 'all of them are permitted' . As the act of walking is permissible on the Sabbath it cannot be forbidden even where it results in the unintentional act of tearing up the grass which when intentional is forbidden on the Sabbath.');">²³</span>

איני והאמר רבא הרוצה לעשות כל בניו זכרים יבעול וישנה ל"ק כאן לדעת כאן שלא לדעת:

Rami B'Hama citing R'Assi further ruled: A man is forbidden to compel his wife to the [marital] obligation, since it is said in Scripture: And he that hasteth with his feet<span class="x" onmousemove="('comment',' Allusion to marital intercourse.');">²⁴</span> sinneth.<span class="x" onmousemove="('comment',' Prov. XIX, 2.');">²⁵</span>

א"ר שמואל בר נחמני א"ר יוחנן כל אשה שתובעת בעלה לדבר מצוה הווין לה בנים שאפילו בדורו של משה לא היו כמותן דאילו בדורו של משה כתיב (דברים א, יג) הבו לכם אנשים חכמים ונבונים וידועים לשבטיכם וכתיב ואקח את ראשי שבטיכם אנשים חכמים וידועים ואילו נבונים לא אשכח

R'Joshua B'Levi similarly stated: Whosoever compels his wife to the [marital] obligation will have unworthy children. Said R'Ika B'Hinena: What is the Scriptural proof? 'Also without consent<span class="x" onmousemove="('comment',' Lit., 'knowledge', sc. the acquiescence of one's wife to the performance of her marital duty. This verse is the introduction to the second part, 'And he that hasteth with the feet' etc. quoted and expounded Supra.');">²⁶</span>

ואילו גבי לאה כתיב (בראשית ל, טז) ותצא לאה לקראתו ותאמר אלי תבוא כי שכר שכרתיך וכתיב (דברי הימים א יב, לג) ומבני יששכר יודעי בינה לעתים לדעת מה יעשה ישראל ראשיהם מאתים וכל אחיהם על פיהם

the soul<span class="x" onmousemove="('comment',' Sc. each of the children born from such a union.');">²⁷</span> is hot good.'<span class="x" onmousemove="('comment',' Prov. XIX, 2.');">²⁵</span>

איני והאמר רב יצחק בר אבדימי עשר קללות נתקללה חוה דכתיב

So it was also taught: Also without consent<span class="x" onmousemove="('comment',' Lit., 'knowledge', sc. the acquiescence of one's wife to the performance of her marital duty. This verse is the introduction to the second part, 'And he that hasteth with the feet' etc. quoted and expounded Supra.');">²⁶</span> the soul is not good,<span class="x" onmousemove="('comment',' Prov. XIX, 2.');">²⁵</span>

(בראשית ג, טז) אל האשה אמר הרבה ארבה אלו שני טפי דמים אחת דם נדה ואחת דם בתולים עצבונך זה צער גידול בנים והרונך זה צער העיבור בעצב תלדי בנים כמשמעו

refers to a man who compels his wife to the [marital] obligation: And he that hasteth with his feet sinneth,<span class="x" onmousemove="('comment',' Prov. XIX, 2.');">²⁵</span> refers to the man who has intercourse twice in succession.

ואל אישך תשוקתך מלמד שהאשה משתוקקת על בעלה בשעה שיוצא לדרך והוא ימשל בך מלמד שהאשה תובעת בלב והאיש תובע בפה זו היא מדה טובה בנשים

But, surely, this cannot be right! For did not Raba state, 'He who desires all his children to be males should cohabit twice in succession'? - This is no difficulty, since the latter deals with the woman's] consent; whereas the former, without her consent. R'Samuel B'Nahmani citing R'Johanan<span class="x" onmousemove="('comment',' MS.M., 'Jonathan'.');">²⁸</span>

כי קאמרינן דמרציא ארצויי קמיה

stated: A woman who solicits her husband to the [marital] obligation will have children the like of whom did not exist even in the generation of Moses. For of the generation of Moses it is written: Get you from each one of your tribes, wise men and understanding, and full of knowledge,<span class="x" onmousemove="('comment',' Deut. I, 13.');">²⁹</span>

הני שבע הווין כי אתא רב דימי אמר עטופה כאבל ומנודה מכל אדם וחבושה בבית האסורין

and then it follows: So I took the heads of your tribes, wise men and full of knowledge.<span class="x" onmousemove="('comment',' Ibid. 15.');">³⁰</span> while men of 'understanding' he could not find, whereas in the case of Leah it is written in Scripture, 'And Leah went out to meet him, and said: Thou must come unto me, for I have surely hired thee,'<span class="x" onmousemove="('comment',' Gen. XXX, 16, a case of a wife's solicitation.');">³¹</span>

מאי מנודה מכל אדם אילימא משום דאסיר לה ייחוד איהו נמי אסיר ליה ייחוד אלא דאסירא לבי תרי

and subsequently it is written, 'And of the children of Issachar,<span class="x" onmousemove="('comment',' A son of Leah.');">³²</span> men that had understanding<span class="x" onmousemove="('comment',' A type that could not he found in the days of Moses.');">³³</span>

במתניתא תנא מגדלת שער כלילית ויושבת ומשתנת מים כבהמה ונעשית כר לבעלה

of the times, to know what Israel ought to do, the heads of them were two hundred, and all their brethren were at their commandment.'<span class="x" onmousemove="('comment',' I Chron. XII, 33.');">³⁴</span> But can that be right?<span class="x" onmousemove="('comment',' Lit., 'I am not (in agreement) '.');">³⁵</span>

ואידך הני שבח הוא לה

seeing that R'Isaac B'Abdimi stated: Eve was cursed with ten curses, since it is written: Unto the woman He said, and I will greatly multiply,<span class="x" onmousemove="('comment',' Gen. III, 16.');">³⁶</span> which refers to the two drops of blood, one being that of menstruation and the other that of virginity, 'thy pain'<span class="x" onmousemove="('comment',' Gen. III, 16.');">³⁶</span>

דא"ר חייא מאי דכתיב (איוב לה, יא) מלפנו מבהמות ארץ ומעוף השמים יחכמנו מלפנו מבהמות זו פרידה שכורעת ומשתנת מים ומעוף השמים יחכמנו זה תרנגול שמפייס ואחר כך בועל

refers to the pain of bringing up children, 'and thy travail'<span class="x" onmousemove="('comment',' Gen. III, 16.');">³⁶</span> refers to the pain of conceptions 'in pain thou shalt bring forth children'<span class="x" onmousemove="('comment',' Gen. III, 16.');">³⁶</span>

אמר רבי יוחנן אילמלא לא ניתנה תורה היינו למידין צניעות מחתול וגזל מנמלה ועריות מיונה דרך ארץ מתרנגול שמפייס ואחר כך בועל

is to be understood in its literal meaning, 'and thy desire shall be to thy husband'<span class="x" onmousemove="('comment',' Gen. III, 16.');">³⁶</span> teaches that a woman yearns for her husband when he is about to set out on a journey, 'and he shall rule over thee'<span class="x" onmousemove="('comment',' Gen. III, 16.');">³⁶</span>

ומאי מפייס לה אמר רב יהודה אמר רב הכי קאמר לה זביננא ליך זיגא דמטו ליך עד כרעיך לבתר הכי אמר לה לישמטתיה לכרבלתיה דההוא תרנגולא אי אית ליה ולא זביננא ליך:

teaches that while the wife solicits with her heart the husband does so with his mouth, this being a fine trait of character among women?<span class="x" onmousemove="('comment',' A.R.N., cf. Yeb. 62b; how then is this to be reconciled with the statement cited by R. Samuel b. Nahmani.');">³⁷</span> - What was meant is<span class="x" onmousemove="('comment',' Lit., 'when we said'.');">³⁸</span> that she ingratiates herself with him.<span class="x" onmousemove="('comment',' Not actual solicitation.');">³⁹</span> But are not these<span class="x" onmousemove="('comment',' Curses enumerated.');">⁴⁰</span> only seven? When R'Dimi came<span class="x" onmousemove="('comment',' From Palestine to Babylon.');">⁴¹</span> he explained: She is wrapped up like a mourner,<span class="x" onmousemove="('comment',' A married woman is ashamed to appear in public with an uncovered head (cf. Rashi a.l.) .');">⁴²</span> banished from the company of all men<span class="x" onmousemove="('comment',' This is explained presently.');">⁴³</span> and confined within a prison.<span class="x" onmousemove="('comment',' Cf. The king's daughter within (Ps. XLV, 14) .');">⁴⁴</span> What is meant by 'banished from the company of all men'? If it be suggested: That she is forbidden to meet a man in privacy, is not the man also but could be retorted.] forbidden to meet a woman in privacy? - The meaning rather is that she is forbidden to marry two men. In a Baraitha it was taught: She grows long hair like Lilith,<span class="x" onmousemove="('comment',' A notorious female night demon.');">⁴⁵</span> sits when making water like a beast, and serves as a bolster for her husband. And the other?<span class="x" onmousemove="('comment',' Why does he not include these curses among those he enumerated.');">⁴⁶</span> - These, he holds, are rather complimentary to her, R'Hiyya having made the following statement: What is meant by the Scriptural text: Who teacheth us by<span class="x" onmousemove="('comment',' E.V., 'more than'.');">⁴⁷</span> the beasts of the earth and maketh us wise by<span class="x" onmousemove="('comment',' E.V., 'wiser than'.');">⁴⁸</span> the fowls of the heaven?<span class="x" onmousemove="('comment',' Job XXXV, 11.');">⁴⁹</span> 'Who teacheth us by the beasts' refers to the mule which kneels when it makes water, 'and maketh us wise by the fowls of the heaven' refers to the cock which first coaxes and then mates. R'Johanan observed: If the Torah had not been given we could have learnt modesty from the cat, honesty<span class="x" onmousemove="('comment',' Lit., ' (objection to) robbery'.');">⁵⁰</span> from the ant, chastity<span class="x" onmousemove="('comment',' Lit., 'forbidden intercourse'.');">⁵¹</span> from the dove, and good manners from the cock who first coaxes and then mates. And how<span class="x" onmousemove="('comment',' Lit., 'and what'.');">⁵²</span> does he coax his mate? - Rab Judah citing Rab replied. He tells her this: 'I will buy you a cloak that win reach to your feet'.<span class="x" onmousemove="('comment',' This is an interpretation of the spreading of his wings and the bending of their tips towards the ground.');">⁵³</span> After the event he tells her,<span class="x" onmousemove="('comment',' When he shakes his head jerking it downwards.');">⁵⁴</span> 'May the cat<span class="x" onmousemove="('comment',' So Bah. Wanting in cur. edd.');">⁵⁵</span> tear off my<span class="x" onmousemove="('comment',' Lit., 'of that cock'.');">⁵⁶</span> crest if I have<span class="x" onmousemove="('comment',' Lit., 'he has'.');">⁵⁷</span> any money and do not buy you one'.