Eruvin 56

בדגנונייתא

of those that grow in house gardens.<span class="x" onmousemove="('comment',' Which are in general use as food.');">¹</span> What is garden-rocket suitable for? - R'Johanan replied: The ancients,<span class="x" onmousemove="('comment',' Lit., 'for so the first'.');">²</span> who had no pepper, crushed it and dipped in it their roasted meat.

זרע גרגיר למאי חזי א"ר יוחנן שכן ראשונים שלא היה להן פלפלין שוחקין אותו ומטבילין בו את הצלי

R'Zera, when he felt fatigued<span class="x" onmousemove="('comment',' Lit., 'weak'.');">³</span> from study, used to go and sit down at the door [of the school] of R'Judah B'Ammi saying: 'As the Rabbis go in and out I shall rise up before them and so receive reward for [honouring] them.' [On one occasion] a young school child came out.'

ר' זירא כי הוה חליש מגרסיה הוה אזיל ויתיב אפיתחא דרב יהודה בר אמי אמר כי נפקי ועיילי רבנן איקום מקמייהו ואקבל בהו אגרא

What,' he asked him, 'did your Master teach you? ' - '[That the benediction for] cuscuta', the other replied: 'is "[Blessed.] Who createst the fru of the ground"<span class="x" onmousemove="('comment',' Cf. P.B., p. 290.');">⁴</span> [and that for] lichen, is "[Blessed.] by Whose word all things were made".<span class="x" onmousemove="('comment',' Cf. P.B., p. 290.');">⁴</span> 'On the contrary', he said to him, 'logically [the benedictions] should be reversed since the latter derives its nourishment from the earth while the former derives it from the air.

נפק אתא ינוקא דבי רב א"ל מאי אגמרך רבך א"ל כשות בורא פרי האדמה חזיז שהכל נהיה בדברו אמר ליה אדרבה איפכא מיסתברא האי מארעא קא מרבי והאי מאוירא קא מרבי

The law, however, is in agreement with the school child. What is the reason? - The former is the ripened fruit while the latter is not the ripened fruit. And, as to your objection that 'the latter derives its nourishment from the earth while the former derives it from the air' [the fact is that in reality this] is not [the case].

והלכתא כינוקא דבי רב מ"ט האי גמר פירי והאי לאו גמר פירי ומאי דקאמרת האי מארעא קא רבי והאי מאוירא קא רבי לא היא כשות נמי מארעא קא רבי דהא קא חזינן דקטלינן לה להיזמתא ומייתא כשותא

Cuscuta also derives its nourishm from the earth; for we may observe that when the shrub<span class="x" onmousemove="('comment',' On which the cuscuta grows as a parasite.');">⁵</span> is cut off the cuscuta dies.<span class="x" onmousemove="('comment',' Which proves that its nourishment is ultimately derived from the earth.');">⁶</span> But is it not permissible to prepare an 'erub from unripe dates?

ובכפניות אין מערבין והתניא קור ניקח בכסף מעשר ואין מטמא טומאת אוכלין וכפניות נקחות בכסף מעשר ומטמאות טומאת אוכלים

Was it not in fact taught: The white heart of a palm may be purchased with [second] tithe money<span class="x" onmousemove="('comment',' Since it is the produce of produce and draws its nourishment from the earth.');">⁷</span> but is not susceptible<span class="x" onmousemove="('comment',' Even though its owner intended to use it for food.');">⁸</span> to food defilement.<span class="x" onmousemove="('comment',' Because it is no article of food in the proper sense.');">⁹</span>

רבי יהודה אומר קור הרי הוא כעץ לכל דבריו אלא שניקח בכסף מעשר וכפניות הרי הן כפרי לכל דבריהם אלא שפטורות מן המעשר

Unripe dates, however, may be purchased with [second] tithe money and they are also susceptible to food defilement. R'Judah ruled: The white heart of a palm is treated as wood in all respects, except that it may be purchased with [second] tithe money,<span class="x" onmousemove="('comment',' The difference between this ruling of R. Judah and that of the first Tanna is discussed infra.');">¹⁰</span> while unripe dates are treated as fruit in all respects except that th are exempt from the [second] tithe?<span class="x" onmousemove="('comment',' Since they are still in an unripe state. Tosef. M. Sh. I. Now since the Baraitha speaks of 'food defilement' in connection with the unripe dates it is obvious that they are regarded as a food; why then were they not allowed to be used in the preparation of an 'erub?');">¹¹</span>

התם בדניסחני

- There<span class="x" onmousemove="('comment',' In the Baraitha which subjects the unripe dates to the law of defilement. hbjxhb jxb hbxhb');">¹²</span> [the reference is] to stunted dates.<span class="x" onmousemove="('comment',' , lit., 'given up' (rt. 'to be removed') . Var. lec., 'that ripen in Nisan'. Such dates, since they would grow no bigger, are regarded as the completed fruit and are consequently subject to the laws of a proper food. Rab's ruling, on the other hand, refers to dates that would in due course reach the full and final ripening stage.');">¹³</span> If so,<span class="x" onmousemove="('comment',' Cf. P.B., p. 290.');">⁴</span>

אי הכי בהא לימא רבי יהודה פטורות מן המעשר והתניא אמר רבי יהודה לא הוזכרו פגי ביתיוני אלא לענין מעשר בלבד פגי ביתיוני ואהיני דטובינא חייבין במעשר

would R'Judah in this case rule, 'they are exempt from second tithe'? Was it not in fact taught: R'Judah sand: The [stunted] figs of Bethania were mentioned only in connection with [second] tithe alone; the [stunted] figs of Bethania and the unripe dates of Tobina<span class="x" onmousemove="('comment',' Which are stunted like the dates spoken of in the previous Baraitha.');">¹⁵</span> are subject to the obligation of the second tithe?<span class="x" onmousemove="('comment',' Tosef. Sheb. VII, v. Pes., Sonc. ed., p. 257 notes.');">¹⁶</span>

אלא לעולם לאו בניסחני ולענין טומאת אוכלין שאני כדאמר רבי יוחנן הואיל וראוי למתקן ע"י האור הכא נמי הואיל ויכול למתקן ע"י האור

- The fact, however, is [that the Baraitha cited<span class="x" onmousemove="('comment',' From M.Sh. I.');">¹⁷</span> does] not refer<span class="x" onmousemove="('comment',' As has previously been assumed.');">¹⁸</span> to stunted dates, but<span class="x" onmousemove="('comment',' In reply to the objection why should ordinary unripened dates that are no proper food be subject to the laws of food defilement.');">¹⁹</span>

והיכא אתמר דרבי יוחנן אהא דתניא שקדים המרים קטנים חייבין גדולים פטורין מתוקים גדולים חייבין קטנים פטורין רבי שמעון ברבי יוסי אומר משום אביו זה וזה לפטור ואמרי לה זה וזה לחיוב א"ר אילעא הורה רבי חנינא בציפורי כדברי האומר זה וזה לפטור

[the law] in respect of food defilement is different [from other laws]. As It. Johanan explained [elsewhere], 'Because one can make them sweet by [keeping them near] the fire' so here also [it may be explained,]<span class="x" onmousemove="('comment',' As a reason for their susceptibility to food defilement.');">²⁰</span>

ולמאן דאמר זה וזה לחיוב למאי חזי א"ר יוחנן הואיל וראוי למתקן ע"י האור

Because one can make them sweet by [keeping them near] the fire.<span class="x" onmousemove="('comment',' In the case of 'erub, however, it is necessary that the food should be fit for immediate consumption. They are also exempt from the second tithe since they have not yet completed their ripening stage.');">²¹</span> And where was the statement of R'Johanan made? - In connection with the following. For it was taught: Bitter almonds when small are subject [to the second tithe,<span class="x" onmousemove="('comment',' They are regarded as ripe since at a later stage of development they would turn bitter.');">²²</span>

אמר מר רבי יהודה אומר קור הרי הוא כעץ לכל דבריו אלא שניקח בכסף מעשר היינו תנא קמא

and when [big are exempt ,<span class="x" onmousemove="('comment',' Being bitter they cannot be regarded as a proper food.');">²³</span> but sweet [almonds] are subject [to the second tithe when] big and exempt when small.<span class="x" onmousemove="('comment',' Cf. previous notes mutatis mutandis.');">²⁴</span> R'Simeon<span class="x" onmousemove="('comment',' MS.M., 'Ishmael'.');">²⁵</span>

אמר אביי שלקו וטגנו איכא בינייהו

son of R'Jose ruled in the name of his father, 'Both<span class="x" onmousemove="('comment',' Lit., 'this and this', the bitter almonds whether big or small.');">²⁶</span> are exempt'<span class="x" onmousemove="('comment',' From the second tithe.');">²⁷</span> or, as others read: 'Both<span class="x" onmousemove="('comment',' Lit., 'this and this', the bitter almonds whether big or small.');">²⁶</span>

מתקיף לה רבא מי איכא למאן דאמר שלקו וטגנו לא והתניא העור והשיליא אין מטמאין טומאת אוכלין עור ששלקו ושיליא שחישב עליה מטמאין טומאת אוכלין

are subject [to the second tithe]'. Said R'Il'a:<span class="x" onmousemove="('comment',' Bah adds: 'in the name of R. Judah'. MS.M. reads: 'Il'a sand in the name of R. Haggai'.');">²⁸</span> R'Hanina gave a decision at Sepphoris in agreement with him who ruled: 'Both are exempt'.

אלא אמר רבא איכא בינייהו ברכה דאתמר קור רב יהודה אמר בורא פרי האדמה ושמואל אמר שהכל נהיה בדברו

According to him, however, who ruled: 'Both are subject [to the second tithe]', what [it may be asked] are they suitable for?<span class="x" onmousemove="('comment',' As they are apparently unsuitable as a foodstuff why should they be subject to the second tithe?');">²⁹</span> [To this] It. Johanan replied: [They may be regarded as proper food] because they can<span class="x" onmousemove="('comment',' Lit., 'and suitable'.');">³⁰</span>

רב יהודה אמר בורא פרי האדמה אוכלא הוא ושמואל אמר שהכל נהיה בדברו כיון שסופו להקשות לא מברכינן עילויה בורא פרי האדמה

be rendered sweet by [keeping then, near] the fire. The Master said: R'Judah ruled: The white heart of a palm is treated as wood in all respects, except that may be purchased with [second] tithe money'. [Is not this ruling] exactly the same [as that of] the first Tanna?<span class="x" onmousemove="('comment',' In the Baraitha cited supra from M.Sh. I.');">³¹</span>

א"ל שמואל לרב יהודה שיננא כוותיך מסתברא דהא צנון שסופו להקשות ומברכינן עליה בורא פרי האדמה

- Abaye replied: The practical difference between them<span class="x" onmousemove="('comment',' R. Judah and the first Tanna.');">³²</span> is the case where one boiled or fried it.<span class="x" onmousemove="('comment',' The white Heart. According to the first Tanna it assumes the character of food while according to R. Judah who regards It as wood in all respects' it always retains that character and is, therefore, never susceptible to food defilement.');">³³</span> Raba demurred: Is there at all any authority who maintains that [such a commodity], even when boiled or fried does not [assume the character of food]?

ולא היא צנון נטעי אינשי אדעתא דפוגלא דיקלא לא נטעי אינשי אדעתא דקורא ואע"ג דקלסיה שמואל לרב יהודה הלכתא כוותיה דשמואל:

Was it not in fact taught: A skin and a placenta are not susceptible to the defilement of food, but a skin that was boiled and a placenta that one intended [to boil] are susceptible to food defilement?<span class="x" onmousemove="('comment',' Hul. 77b. Now, if boiling is effective in the case of a skin which is much less of a food than the heart of a palm, how could it be maintained that the process is ineffective in the latter case?');">³⁴</span> - Rather, said Raba, the practical difference between them' is [the form of] the benediction.<span class="x" onmousemove="('comment',' The first Tanna ordains that for the fruit of the ground while R. Judah requires, 'by Whose word etc.' V. infra.');">³⁵</span> For it was stated,<span class="x" onmousemove="('comment',' By Amoras. tbbha iba ia');">³⁶</span>

גופא אמר רב יהודה אמר רב כשות וחזיז מערבין בהן ומברכין עליהם בורא פרי האדמה כשות בכמה כדאמר רב יחיאל כמלא היד הכא נמי כמלא היד

[The benediction for] the white heart of the palm is, R'Judah ruled: 'Who createst the fruit of the ground', and Samuel ruled: 'By Whose word all things were made'. R'Judah ruled: "Who createst the fruit of the ground"' because it is a foodstuff; 'and Samuel ruled: "By Whose word all things were made"' because in consideration of the fact that it would eventually be hardened the benediction of 'Who createst the fruit of the ground' cannot be pronounced over it. Said Samuel to R'Judah: Shinena,<span class="x" onmousemove="('comment',' 'keen witted' (rt. 'to sharpen') , 'long toothed' ( , 'tooth') or 'man of iron'.');">³⁷</span>

חזיז בכמה אמר רבה בר טוביה בר יצחק אמר רב כמלא אוזילתא דאיכרי

logical reasoning is on your side<span class="x" onmousemove="('comment',' Lit., 'like you'.');">³⁸</span> for there is the case of radish which is eventually hardened and yet the benediction of, 'Who createst the fruit of the ground' is pronounced over it. This argument, however, is not conclusive,<span class="x" onmousemove="('comment',' Lit., 'and it is not'. tkdup');">³⁹</span>

אמר רב חלקיה בר טוביה מערבין בקליא בקליא ס"ד אלא בירקא דקליא וכמה אמר רב יחיאל כמלא היד

since people plant radish with the intention of eating it while soft<span class="x" onmousemove="('comment',' , the young tuber of the radish, which is soft.');">⁴⁰</span> but no palm-tree is planted with the intention [of eating its] white heart. And, consequently, although Samuel complimented R'Judah, the law is in agreement with Samuel.<span class="x" onmousemove="('comment',' That the benediction is 'By Whose word all things were made'.');">⁴¹</span>

רבי ירמיה נפק לקירייתא בעו מיניה מהו לערב בפולין לחין לא הוה בידיה כי אתא לבי מדרשא אמרו ליה הכי אמר רבי ינאי מערבין בפולין לחין וכמה אמר רב יחיאל כמלא היד

[To turn to the] main text: R'Judah stated in the name of Rab: An 'erub may be prepared from cuscuta or lichen, and the benediction of '[Blessed art Thou.] Who createst the fruit of the ground' is to be pronounced over them. With what quantity of cuscuta?<span class="x" onmousemove="('comment',' May In 'erub be prepared.');">⁴²</span> - As R'Yehiel said [infra], 'a handful'<span class="x" onmousemove="('comment',' Lit., 'as the fullness of the hand'.');">⁴³</span>

אמר רב המנונא מערבין בתרדין חיין איני והאמר רב חסדא סילקא חייא קטיל גברא חייא

so is it here also a handful.<span class="x" onmousemove="('comment',' Such a quantity suffices for the prescribed two meals (v. infra 80b) .');">⁴⁴</span> With what quantity of lichen? ' - Rabbah B'Tobiah replied in the name of R'Isaac who had it from Rab: As much as the contents of<span class="x" onmousemove="('comment',' Lit., 'as the fullness'. t,khzut kzt');">⁴⁵</span> farmers' bundles.<span class="x" onmousemove="('comment',' (rt. 'to weave') . Bundles are kept together by the winding of some flexible substance around them.');">⁴⁶</span> R'Hilkiah B'Tobiah ruled: An 'erub may be prepared from kalia.<span class="x" onmousemove="('comment',' The ashes of an alkaline plant.');">⁴⁷</span> 'From kalia'! Could [such a notion] be entertained?<span class="x" onmousemove="('comment',' Can ashes be regarded as food?');">⁴⁸</span> [Say] rather with the herb from, which kalia is obtained. And what must be the quantity? - R'Yehiel replied: A handful.<span class="x" onmousemove="('comment',' Cf. supra n. 2. h,hhrek');">⁴⁹</span> R'Jeremiah once went [on a tour] to the country towns<span class="x" onmousemove="('comment',' Or villages, to Inspect his fields (Rashi a.I.) Cf., however, Rashi, s.v. B.M. 85a.');">⁵⁰</span> when he was asked whether it was permissible to prepare an 'erub with green<span class="x" onmousemove="('comment',' Lit., 'moist'');">⁵¹</span> beans, but he did not know [what the answer was].<span class="x" onmousemove="('comment',' Lit., 'It was not in his hand'. ohsr,');">⁵²</span> When he later came to the schoolhouse he was told: Thus ruled R'Jannai: It is permitted to prepare an 'erub from green<span class="x" onmousemove="('comment',' Lit., 'moist'');">⁵¹</span> beans. And what must be its quantity? - R'Yehiel replied: A handful.<span class="x" onmousemove="('comment',' Cf. supra n. 2. h,hhrek');">⁴⁹</span> R'Hamnuna ruled: An 'erub may be prepared from raw beet.<span class="x" onmousemove="('comment',' , 'bletum'. Aliter: Tomatoes. thhj');">⁵³</span> But this is not so, seeing that R'Hisda in fact stated: Raw<span class="x" onmousemove="('comment',' , 'living' also signifies 'raw' or 'healthy'.');">⁵⁴</span> beet kills a healthy<span class="x" onmousemove="('comment',' , 'living' also signifies 'raw' or 'healthy'.');">⁵⁴</span> man?<span class="x" onmousemove="('comment',' Unwholesome food, surely, would not be allowed to be used for an 'erub.');">⁵⁵</span>