Gittin 123

נותנת לה ואוכלת השתא מיגנב גנבא חלופי לא מיחלפא

is likely to give her something which she may put in her mouth.' Seeing now that she [the wife of the 'am ha-arez] is capable of stealing,<span class="x" onmousemove="('comment',' By giving her something without her husband's permission. ');">¹</span>

אמר רב יוסף התם נמי מוריא ואמרה תורא מדישיה קאכיל

will she not also exchange? — R. Joseph said; There too she finds an excuse [for stealing] by saying, The ox eats of his threshing.<span class="x" onmousemove="('comment',' V. Deut. XXV, 4. ');">²</span>

העיד ר' יוסי בן המשולם משום ר' יוחנן אחיו שאמר משום ר"א בן חסמא אין עושין חלת עם הארץ בטהרה אבל עושין עיסת חוליו בטהרה ונוטל הימנה כדי חלה ומניחה בכפישא או באנחותא וכשבא ע"ה ליטול נוטל את שתיהן ואינו חושש

R. Jose b. ha-Meshullam testified<span class="x" onmousemove="('comment',' V. supra 55a. ');">³</span>

ואין עושין תרומת זיתיו בטהרה אבל עושין זיתים חוליו בטהרה ונוטל הימנה כדי תרומה ומניחה בכליו של חבר וכשבא עם הארץ ליטול נוטל את שתיהן ואינו חושש

in the name of R. Johanan his brother who had it from R. Eleazar b. Hisma, that a <i>hallah</i><span class="x" onmousemove="('comment',' V. supra p. 117, n. 6. ');">⁴</span>

וטעמא מאי א"ר יוחנן משום כדי חייו דגבל ומשום כדי חייו דבדד

is not to be set aside [by a baker haber] for an 'am ha-arez in ritual purity,<span class="x" onmousemove="('comment',' Since the priest relying on the haber may think that it is clean, whereas the whole of the dough has already become unclean in the hands of the 'am ha-arez. ');">⁵</span>

וצריכא דאי אשמועינן גבל משום דלא נפיש אגריה אבל בדד דנפיש אגריה אימא לא ואי אשמועינן בדד משום דלא שכיח ליה אבל גבל דשכיח ליה אימא לא צריכא

but [the baker] can make his ordinary dough<span class="x" onmousemove="('comment',' Which does not become capable of ritual uncleanness till water has been poured on it, v. Lev. XI, 38. ');">⁶</span>

אמר מר נוטל הימנה כדי חלה ומניחה בכפישא או באנחותא וכשבא ע"ה ליטול נוטל את שתיהן ואינו חושש וליחוש דילמא נגע בה דאמרי' ליה חזי אי נגעת בה הדרא לטיבלא

in ritual purity and take from it enough for a <i>hallah</i> and put it in a double basket<span class="x" onmousemove="('comment',' I.e., a basket with a horizontal partition in the middle and open at both ends. ');">⁷</span>

וליחוש דילמא לא איכפת ליה השתא לתקוני קא מיכוין מיכפת לא איכפת ליה

or on a tray,<span class="x" onmousemove="('comment',' But not in the kind of receptacle ordinarily used for this purpose. V. infra. ');">⁸</span>

אמר מר נוטל הימנה כדי תרומה ומניחה בכליו של חבר וכשבא ע"ה ליטול נוטל את שתיהן ואינו חושש וליחוש דילמא נגע בה בשלמא התם אית ליה היכרא הכא מאי היכרא אית ליה דמנח ליה בכלי גללים בכלי אבנים בכלי אדמה

and when the am ha-arez comes he can take both and [the baker] need not be afraid [that any harm will ensue].<span class="x" onmousemove="('comment',' I.e., it will be quite safe for the priest to eat it. ');">⁹</span>

א"ה מאי איריא דחבר אפי' דעם הארץ נמי ה"נ קאמר בכלים של עם הארץ הראויין להשתמש בהן חבר:

Again, [olive pressers who are kaberim] should not set aside <i>terumah</i> from his olives in ritual purity,<span class="x" onmousemove="('comment',' Lest the priest relying on them should think that they are clean, whereas they may have already become unclean through the touch of the 'am ha-arez. ');">¹⁰</span>

מחזיקין ידי עכו"ם בשביעית: מחזיקין והאמר רב דימי בר שישנא משמיה דרב אין עודרין עם העכו"ם בשביעית ואין כופלין שלום לעובד כוכבים לא צריכא למימרא להו אחזוקו בעלמא כי הא דרב יהודה אמר להו אחזוקו רב ששת אמר להו אשרתא:

but they can prepare his olives in ritual purity<span class="x" onmousemove="('comment',' Before they were passed through the vat and so were not yet capable of becoming unclean. ');">¹¹</span>

ואין כופלין שלום לעובד כוכבים: רב חסדא מקדים ויהיב להו שלמא רב כהנא א"ל שלמא למר:

and take from them sufficient for <i>terumah</i>, and put it in the vessels of a haber, and when the am ha-arez comes he can take both of them, and the others need not fear [lest harm should ensue]. Now what is the reason [for these concessions]? — R. Johanan said; To enable the baker and the olive presser to earn a livelihood. And both statements were necessary. For if I had been given only the one about the baker, I might have said that the reason [why the concession was made in his case] is because he does not earn much, and that this does not apply to an olive presser who gets a good wage. And again, if I had been given only the statement about the olive presser. I might have said that the reason is because he has not constant employment, and that this does not apply to a baker who has constant employment. Hence both were necessary.

ושואלין בשלומן: השתא אחזוקי מחזקינן שואלין בשלומן מיבעיא אמר רב ייבא לא נצרכא אלא ליום חגם דתניא לא יכנס אדם לביתו של עובד כוכבים ביום חגו ויתן לו שלום מצאו בשוק נותן לו בשפה רפה ובכובד ראש

The Master said above: 'He takes from it enough for a <i>hallah</i> and puts it in an inverted basket or on a tray. and when the 'am ha-arez comes he can take both and the other need not be afraid.' But he surely ought to be afraid that he has touched it? — We suppose that we say to him, Mind you don't touch it or it will become <i>tebel</i><span class="x" onmousemove="('comment',' Produce from which the dues have not yet been separated. V. Glos. ');">¹²</span>

רב הונא ורב חסדא הוו יתבי חליף ואזיל גניבא א"ל חד לחבריה ניקום מקמיה דבר אוריין הוא אמר לו ומקמי פלגאה ניקום אדהכי אתא איהו לגבייהו אמר להו שלמא עלייכו מלכי שלמא עלייכו מלכי אמרו ליה מנא לך דרבנן איקרו מלכים אמר להו דכתיב (משלי ח, טו) בי מלכים ימלוכו וגו'

again. But he must be afraid that he will not listen to him? — Seeing that his whole object is to keep it right,<span class="x" onmousemove="('comment',' To have the hallah separated in such a way that it will be fit for the priest. ');">¹³</span>

אמרו ליה ומנא לך דכפלינן שלמא למלכי אמר להו דאמר רב יהודה אמר רב מנין שכופלין שלום למלך שנאמר (דברי הימים א יב, יט) ורוח לבשה את עמשי ראש השלישים וגו'

will he not then listen to him?

אמרי ליה ליטעום מר מידי אמר להו הכי אמר רב יהודה אמר רב אסור לו לאדם שיטעום כלום עד שיתן מאכל לבהמתו שנאמר (דברים יא, טו) ונתתי עשב בשדך לבהמתך והדר ואכלת ושבעת:

The Master said above; 'He can take from it sufficient for <i>terumah</i> and put it in the vessels of a haber, and when the 'am ha-arez comes, he can take both, and the other need not fear.' But surely he ought to be afraid lest he has touched it? In the other case, it is true, [we can find a reason why he should not], because it has some distinguishing mark,<span class="x" onmousemove="('comment',' Being put in an exceptional kind of vessel, so that he is likely to remember our warning. ');">¹⁴</span>

<br><br><big><strong>הדרן עלך הניזקין:</strong></big><br><br>

but here what distinguishing mark is there? — That he puts it in a vessel made of baked ordure, of stone, or of earth. If that is so, why does it say. 'in vessels of a haber'? Those of an 'am ha-arez would do as well? — That in fact is what is meant; vessels of an 'am ha-arez which a haber can also use.<span class="x" onmousemove="('comment',' I.e., vessels which are not capable of receiving uncleanness. ');">¹⁵</span> ASSISTANCE MAY BE GIVEN TO HEATHENS IN THE SABBATICAL YEAR. Assistance may be given to them? Has not R. Dimi b. Shishna said in the name of Rab; It is not right to hoe with heathens in the Sabbatical year nor to give a double greeting<span class="x" onmousemove="('comment',' I.e., 'Peace, Peace.' ');">¹⁶</span> to heathens? — It is quite correct; what is meant is, just to say to them, Ahzuku!<span class="x" onmousemove="('comment',' Lit., 'be strong.' or 'be assisted' — a gesture of encouragement. ');">¹⁷</span> Thus R. Judah used to say to them, Ahzuku! R. Shesheth used to say to them, Asharta!<span class="x" onmousemove="('comment',' Lit., 'firmness', 'strength'. ');">¹⁸</span> 'Nor to give double greeting to heathens.' R. Hisda used to give them greeting first. R. Kahana used to say; Peace [to you,] sir. GREETING MAY BE GIVEN TO THEM, IN THE INTERESTS OF PEACE. Seeing that we may encourage them at their work, do we need to be told that we may give them greeting? — R. Yeba said; The rule had to be stated only for their feast days. For it has been taught; 'A man should not enter the house of a heathen on his feast day, nor give him greeting.<span class="x" onmousemove="('comment',' Lest he might take it a; a compliment to his god. ');">¹⁹</span> Should he meet him in the street, he should greet him in a mumbling tone and with downcast head.' As R. Huna and R. Hisda were once sitting together. Geniba<span class="x" onmousemove="('comment',' V. supra. p. 7, where it is stated that Geniba used always to annoy Mar 'Ukba. ');">²⁰</span> began to pass by. Said one to the other, Let us rise before him, since he is a learned man.<span class="x" onmousemove="('comment',' Lit., 'son of the law'. ');">²¹</span> The other replied; Shall we rise before one who is quarrelsome? At this point he came up to them and said, Peace to you, kings, peace to you, kings. They said to him; Whence do you learn that the Rabbis are called kings? He replied; Because it is written, By me [wisdom]<span class="x" onmousemove="('comment',' I.e., the Torah. ');">²²</span> kings reign.<span class="x" onmousemove="('comment',' Prov. VIII, 15. ');">²³</span> They then said; And whence do you learn that double greeting is to be given to kings? He replied; From what Rab Judah said in the name of Rab; 'How do we know that double greeting should be given to a king? Because it says, Then the spirit came upon Amasai who was chief of the thirty etc.<span class="x" onmousemove="('comment',' I Chron. XII, 19. The verse continues, Peace, peace be upon thee. ');">²⁴</span> They said to him; Would you care for a bite with us? He replied; Thus said Rab Judah in the name of Rab; It is forbidden to a man to taste anything until he has given food to his beast, as it says [first]. And I will give grass in thy field for thy cattle, and then, Thou shalt eat and be full.<span class="x" onmousemove="('comment',' Deut. XI, 15. ');">²⁵</span>