Gittin 121

כולי עלמא לא פליגי כי פליגי בלחי וקוקרי:

there is no difference of opinion between the Rabbis and R. Jose.<span class="x" onmousemove="('comment',' As these, having a hollow, certainly confer ownership on the one who set them, and to take the contents would be robbery. ');">¹</span> Where they differ is when fishhooks and traps<span class="x" onmousemove="('comment',' Made of little joists. ');">²</span>

מציאת חרש שוטה וכו' ר' יוסי אומר גזל גמור: אמר רב חסדא גזל גמור מדבריהם למאי נפקא מינה להוציאו בדיינין:

[are used]. [TO TAKE AWAY] ANYTHING FOUND BY A DEAF-MUTE, AN IDIOT OR A MINOR&nbsp;… R. JOSE SAYS THAT THIS IS ACTUAL ROBBERY. R. Hisda says: [R. Jose means], actual robbery according to the Rabbis.<span class="x" onmousemove="('comment',' And not according to the Torah. ');">³</span>

עני המנקף בראש הזית מה שתחתיו וכו': תנא אם ליקט ונתן ביד ה"ז גזל גמור

'What [then] is the practical effect of R. Jose's ruling? — That the article can be recovered by process of law.<span class="x" onmousemove="('comment',' But the robber is not disqualified from giving evidence, whereas according to the Rabbis the article cannot even be recovered by process of law. ');">⁴</span> IF A POOR MAN IS GLEANING THE TOP OF AN OLIVE TREE, TO TAKE THE FRUIT BENEATH HIM. A Tanna taught: If the poor man had gathered the fruit and placed it on the ground with his hands, to take it is actual robbery.<span class="x" onmousemove="('comment',' Because by handling it he had acquired possession. ');">⁵</span>

רב כהנא הוה קאזיל להוצל חזייה לההוא גברא דהוה שדי אופיי וקא נתרן תמרי אזל קא מנקיט ואכיל א"ל חזי מר דבידאי שדיתינהו א"ל מאתריה דר' יאשיה אתה קרי עליה (משלי י, כה) וצדיק יסוד עולם:

R. Kahana was once going to Huzal<span class="x" onmousemove="('comment',' [Between Neahardea and Sura (Obermeyer, op. cit. p. 300).] ');">⁶</span> when he saw a man throwing sticks [at a tree] and bringing dates down,<span class="x" onmousemove="('comment',' So Rashi. Tosaf., however, translates, 'was throwing down twigs (which he cut of) from a tree, and dates fell off,' which certainly renders the incident more intelligible. ');">⁷</span>

אין ממחין ביד עניי נכרים בלקט בשכחה ובפאה מפני דרכי שלום: ת"ר מפרנסים עניי נכרים עם עניי ישראל ומבקרין חולי נכרים עם חולי ישראל וקוברין מתי נכרים עם מתי ישראל מפני דרכי שלום:

so he went and picked up some and ate them. Said the other to him: See, Sir, that I have thrown them down with my own hands. He said to him: You are from the same place as R. Josiah.<span class="x" onmousemove="('comment',' And have learnt from his teaching. ');">⁸</span> and he applied to him the verse, The righteous man is the foundation of the world.<span class="x" onmousemove="('comment',' Prov. X, 25. E.V., 'the righteous is an everlasting foundation.' ');">⁹</span>

<big><strong>מתני׳</strong></big> משאלת אשה לחבירתה החשודה על השביעית נפה וכברה וריחים ותנור אבל לא תבור ולא תטחן עמה

THE POOR OF THE HEATHEN ARE NOT PREVENTED FROM GATHERING GLEANINGS, FORGOTTEN SHEAVES AND THE CORNER OF THE FIELD, TO AVOID ILL FEELING. Our Rabbis have taught: 'We support the poor of the heathen along with the poor of Israel, and visit the sick of the heathen along with the sick of Israel, and bury the poor of the heathen along with the dead of Israel,<span class="x" onmousemove="('comment',' I.e., if there is no-one else to bury them, but not in the same cemetery. ');">¹⁰</span> in the interests of peace'.

אשת חבר משאלת לאשת עם הארץ נפה וכברה ובוררת וטוחנת ומרקדת עמה אבל משתטיל את המים לא תגע עמה לפי שאין מחזיקין ידי עוברי עבירה וכולן לא אמרו אלא מפני דרכי שלום

<b><i>MISHNAH</i></b>. A WOMAN MAY LEND TO ANOTHER WHO IS SUSPECTED OF NOT OBSERVING THE SABBATICAL YEAR<span class="x" onmousemove="('comment',' I.e., of keeping produce which has been gathered after the inauguration of the Sabbatical year. ');">¹¹</span> A FAN OR A SIEVE OR A HANDMILL OR A STOVE, BUT SHE SHOULD NOT SIFT OR GRIND WITH HER. THE WIFE OF A HABER<span class="x" onmousemove="('comment',' V. Glos. ');">¹²</span>

ומחזיקין ידי נכרים בשביעית אבל לא ידי ישראל ושואלין בשלומן מפני דרכי שלום:

MAY LEND TO THE WIFE OF AN 'AM HA-AREZ<span class="x" onmousemove="('comment',' V. Glos. ');">¹²</span> A FAN OR A SIEVE AND MAY WINNOW AND GRIND AND SIFT WITH HER, BUT ONCE SHE HAS POURED WATER OVER THE FLOUR SHE SHOULD NOT TOUCH ANYTHING WITH HER, BECAUSE IT IS NOT RIGHT TO ASSIST THOSE WHO COMMIT A TRANSGRESSION.<span class="x" onmousemove="('comment',' In the case of the Sabbatical year, by breaking the precept of eating produce of the year; in the case of the 'am ha-arez, the (Rabbinical) precept of preserving the loaf from uncleanness. ');">¹³</span>

<big><strong>גמ׳</strong></big> מאי שנא רישא ומ"ש סיפא אמר אביי רוב עמי הארץ מעשרין הן

ALL THESE RULES<span class="x" onmousemove="('comment',' That assistance may be given other than at the time of the actual breaking of the precept. ');">¹⁴</span> WERE LAID DOWN ONLY IN THE INTERESTS OF PEACE. HEATHENS MAY BE ASSISTED<span class="x" onmousemove="('comment',' To what extent is discussed in the Gemara. ');">¹⁵</span>

רבא אמר הכא בעם הארץ דר"מ וטומאה וטהרה דרבנן דתניא איזהו ע"ה כל שאינו אוכל חוליו בטהרה דברי ר"מ וחכ"א כל שאינו מעשר פירותיו

IN THE SABBATICAL YEAR BUT NOT ISRAELITES, AND GREETING MAY BE GIVEN TO THEM, IN THE INTERESTS OF PEACE.<span class="x" onmousemove="('comment',' V. supra p. 279, n. 1. ');">¹⁶</span> <b><i>GEMARA</i></b>. Why is the rule in the first case<span class="x" onmousemove="('comment',' Not to grind with one who does not observe the Sabbatical year. ');">¹⁷</span>

והא מדקתני סיפא משתטיל את המים לא תגע עמה מכלל דרישא לאו בטומאה וטהרה עסקינן

different from that in the second?<span class="x" onmousemove="('comment',' That grinding may be done with the wife of an 'am ha-arez. ');">¹⁸</span> — Abaye said: Most 'amme ha-arez separate their tithes.<span class="x" onmousemove="('comment',' And with the ordinary 'am ha-arez this would be forbidden. ');">¹⁹</span>

רישא וסיפא בטומאה וטהרה ורישא בטומאת חולין וסיפא בטומאת חלה

Raba said: [We are speaking] here of the 'am ha-arez [specified] by R. Meir<span class="x" onmousemove="('comment',' Whereas the first clause deals with a woman who is suspected in regard to the Sabbatical year. ');">²⁰</span> and the cleanness and uncleanness recognised [only] by the Rabbis,<span class="x" onmousemove="('comment',' Being only Rabbinic we need not be so particular. ');">²¹</span>

ורמינהו

as it has been taught: Who is an 'am ha-arez? One who does not insist on eating ordinary food in a ritually clean condition.<span class="x" onmousemove="('comment',' Even though he is careful about tithes. ');">²²</span> So R. Meir. The Sages, however, say it is one who does not tithe his produce. But since it says in the later clause of the Mishnah, ONCE SHE HAS POURED WATER OVER THE FLOUR SHE SHOULD NOT TOUCH ANYTHING WITH HER,<span class="x" onmousemove="('comment',' Apparently because the water renders the flour capable of becoming unclean. ');">²³</span> does not this show that the earlier clause<span class="x" onmousemove="('comment',' That she shall not sift etc. ');">²⁴</span> is not speaking of cleanness and uncleanness?<span class="x" onmousemove="('comment',' I.e., that the reason is not anything to do with uncleanness, and must therefore be because of tithe. ');">²⁵</span> — Both the earlier and the later clause speak of cleanness and uncleanness, the former, however, of the uncleanness of ordinary food and the latter of that of the <i>hallah</i>.<span class="x" onmousemove="('comment',' Lit., 'loaf': 'the first of the dough' which had to be offered as a heave-offering. Num. XV, 19. As this was a precept of the Torah, greater care had to be exercised not to assist in its transgression. ');">²⁶</span> The following was adduced in contradiction:<span class="x" onmousemove="('comment',' Of the statement that it is permitted to help an 'am ha-arez to grind. ');">²⁷</span>