Keritot 26

Chapter 26

א וחלב אשה מטמאין טומאת משקין ברביעית רוקו זובו ומימי רגליו מטמאין טומאה חמורה בכל שהוא

1 and the milk of a woman, in the quantity of a fourth of a log contract uncleanness as a liquid;1 saliva, flux and urine contract the more severe uncleanness2

ב ואי אמרת מקום חלב מעיין חלב נמי נטמא טומאה חמורה בכל שהוא כזובו ורוקו אלא שמע מינה מקום חלב אשה לאו מעיין הוא

2 in the smallest quantity'? Now, if it was true, as you say, that the milk-source has the status of a 'well', milk too should contract the more severe uncleanness in the smallest quantity, like flux and saliva. It is thus proved that the milk-source of a woman has not the status of a 'well'.

ג אי הכי קשיא הא מתניתא ואמר רבא מטמא בין לרצון ובין שלא לרצון

3 But, then, what of the contradiction between this Baraitha and [the Mishnah quoted by] Raba [that the milk of a woman] 'renders things unclean whether drawn purposely or unintentionally'?<span class="x" onmousemove="('comment',' If we say that the milk is unclean even when brought forth against the child's interest in contradiction to the laws ruling the 'preparation' for uncleanliness of liquids, we are obliged to infer therefrom that the milk has the status of a 'well' and not of a liquid. The right interpretation is, however, that even when the child does not express its pleasure at the bringing forth of the milk, it is unclean, for it is assumed that it is nevertheless done to its satisfaction.');">3 - Do you indeed think, as has hitherto been assumed, that 'unintentionally' means that the child had no pleasure in it?

ד מי סברת שלא לרצון דאמר דלא ניחא ליה לא מאי שלא לרצון דאמר דדעתיה דתינוק קריבא לגבי חלב אבל אמר לא ניחא ליה טהור:

4 No, 'unintentionally' means 'generally', for it is accepted that the child has its mind upon the milk; but if th child indicates that he has no pleasure in it, it is indeed clean. IF ONE EATS UNCLEAN EDIBLES etc. Why is it conditional upon the elapse of a certain time,<span class="x" onmousemove="('comment',' The condition concerning the time is mentioned in the Mishnah text after the entering of the Sanctuary. It is therefore assumed that it implies that it is necessary for the priest to stay in the Temple precincts for a time required for the eating of a peras. This is, of course, against the accepted law.');">4

ה אכל אוכלין טמאין וכו': למה לי שהייה דקתני ושהה אמר רב יהודה הכי קתני אכל אוכלין טמאין ושתה משקין טמאין ושתה רביעית יין ושהה באכילתן ובשתייתן כדי אכילת פרס ונכנס למקדש חייב:

5 as it reads, IF. TIME HAS ELAPSED? - Said Rab Judah: Thus it is to be understood: If one eats unclean edibles or drinks unclean drinks, or if [a priest] drinks a quarter of a log of wine, spending thereon the time required for the eating of a peras, and then enters the Temple precincts, he is guilty. R'ELEAZAR SAYS etc. Our Rabbis taught: Drink no wine nor strong drink;5 I might think any quantity, and even if taken from the vat,6

ו ר"א אומר כו': ת"ר (ויקרא י, ט) יין ושכר אל תשת יכול אפילו כל שהוא אפילו מגתו

6 therefore the text states 'strong drink'; he is guilty only if the quantity suffices to make him drunk.7 Which is the quantity capable of causing intoxication? A fourth of a log of wine of forty days' standing.

ז ת"ל ושכר אין אסור אלא כדי לשכר וכמה כדי לשכר רביעית יין בן מ' יום

7 Why then has 'wine' been mentioned? To tell you that one is cautioned in regard to the smallest quantity, and one is cautioned also in regard to [wine] drawn from the vat.8 R'Judah says: It reads 'wine'; from here we know only 'wine', whence do we know other intoxicating drinks?

ח אם כן מה ת"ל יין לומר לך שמוזהרין עליו כל שהוא ומוזהרין עליו מגתו

8 It therefore reads 'and strong drink'. If so, why has 'wine' been stated?

ט ר' יהודה אומר יין אין לי אלא יין שאר משכרין מנין ת"ל ושכר אם כן מה ת"ל יין על היין במיתה ועל שאר משקין באזהרה

9 Wine involves the death penalty, other drinks involve only [the disregard of] a warning. R'Eleazar says: Drink no wine and [drink no] strong drink: Drink it not in the manner which causes intoxication; if, however, he interrupts or dilutes it with any quantity of water, he is not guilty. Wherein do they differ? - The first Tanna holds: We draw an inference from the nazirite by the common expression 'strong drink';<span class="x" onmousemove="('comment',' A textual analogy is drawn on the basis of the word 'strong drink' which occurs in connection with the priest, Lev. X, 9 and the nazirite, Num. VI, 3, where the produce of the vine only is prohibited.');">9 R'Judah does not hold this inference; while R'Eleazar holds that what 'strong drink' implies is something intoxicating. With whom does the following dictum comply: 'If one eats pressed figs from Keilah,10

י ר' אליעזר אומר יין אל תשת ושכר אל תשתהו כדרך שכרותו הא אם הפסיק בו או נתן לתוכו מים כל שהוא פטור

10 or drinks honey or milk, and then enters the Sanctuary and performs the Temple service, he is liable to lashes'? With R'Judah.11

יא במאי פליגי תנא קמא סבר גמרינן (במדבר ו, ג) שכר שכר מנזיר

11 Said R'Judah son of Ahotai: The halachah is in accordance with R'Eleazar. Also Rab spoke of R'Eleazar as the most distinguished of the Sages. R'Aha of Huzal had a vow in regard to his wife.12

יב ור' יהודה לא יליף שכר שכר מנזיר ור' אליעזר סבר מאי שכר מידי דהוא משכר

12 He came before R'Ashi.13 Said the latter to him: Go now and come back to-morrow, for Rab appointed no interpreter14

יג כמאן אזלא הא דתניא אכל דבילה קעילית ושתה דבש או חלב ונכנס למקדש ושימש לוקה כמאן כר' יהודה אמר רב יהודה בר אחותאי הלכה כרבי אליעזר וקרי רב עליה דרבי אלעזר טובינא דחכימי

13 from the commencement of the festival till the end of the following day,<span class="x" onmousemove="('comment',' I.e., from the termination of the first meal on the eve of the festival to the end of the following day. His meals on holy days were accompanied by wine, and Rab therefore refused to give any legal decision. R. Aha appeared before R. Ashi on a festival.');">15 on account of intoxication. Replied the former: But did not Rab say, The halachah is according to R'Eleazar,16 while you dilute your wine with water? - Said he, There is no difficulty: his saying refers to a fourth of a log exactly, while I had more than a fourth. Our Rabbis have taught: And that ye may put difference between the holy and the common,<span class="x" onmousemove="('comment',' Lev. X, 10. This passage follows immediately upon the prohibition for the priest to drink wine. It is therefore assumed to imply that to give a decision in a state of intoxication is forbidden.');">17 refers to vows of worth, or vows of valuation,18

יד רב אחא דהוצל הוה נידרא עלה דביתהו אתא לקמיה דרב אשי א"ל זיל האידנא ותא למחר דרב לא מוקי אמורא עליה מיומא טבא לחבריה משום שכרות

14 or to things devoted19 or consecrated;20

טו אמר ליה והאמר רב הלכה כר' אלעזר ומר הוא דקא רמי ביה מיא אמר ליה הא לא קשיא הא ברביעית הא ביותר מכדי רביעית

15 between the unclean and the clean<span class="x" onmousemove="('comment',' Lev. X, 10. This passage follows immediately upon the prohibition for the priest to drink wine. It is therefore assumed to imply that to give a decision in a state of intoxication is forbidden.');">17 refers to the laws of uncleanness and purity; that ye may teach21 refers to decisions [concerning forbidden things]; all the statutes21 refers to the expositions of the Law; which the Lord hath spoken21

טז ת"ר (ויקרא י, י) ולהבדיל בין הקודש ובין החול אלו דמין וערכין חרמין והקדשות

16 refers to traditions passed on [from Sinai]; by the hand of Moses21 refers to the<big>GEMARA:</big>

יז בין הטמא ובין הטהור אלו טמאות וטהרות ולהורות זו הוראה את כל החוקים אלו מדרשות אשר דבר ה' זו הלכה ביד משה זה תלמוד

יח יכול אף המשנה ת"ל ולהורות ר' יוסי בר' יהודה אומר יכול אף תלמוד ת"ל ולהורות

18 I might include also the Mishnah,therefore it reads 'that ye may teach'.<span class="x" onmousemove="('comment',' Or, that ye may decide. As the Mishnah does not always contain the last word of the law, decisions are based upon the discussions in the Gemara rather than the MISHNAH:');">22 R'Jose B'Judah says: I might include also the Gemara,23 therefore it reads, 'that ye may teach'. According to whom is that which has been taught: 'Excluded is the decision that a [dead] reptile is unclean and a [dead] frog clean,24 which may be given also by one who is intoxicated with wine'? May we assume that it conforms with R'Jose B'Judah's view and not with that of the Rabbis? - No, it may conform also with the view of the Rabbis, but this problem is so simple that one may say, go read it at school.25

יט כמאן אזלא הא דתניא יצא שרץ טמא וצפרדע טהור ששתויי יין מורין בהן הוראה נימא רבי יוסי בר' יהודה היא ולא רבנן אפי' תימא רבנן ושאני הכא דזיל קרי בי רב הוא

19 Said Rab: The halachah is in accordance with R'Jose B'Judah.26 But surely Rab did not appoint an interpreter from the commencement of a festival to the end of the following day on account of intoxication?27 - Different it is with Rab who gave also decisions: But then why not appoint the interpreter and lay down the rule that no decisions be given? - Where Rab sat it was impossible to avoid giving decisions.28 <big>MISHNAH: </big>ONE MAY BY ONE ACT OF EATING BECOME LIABLE TO FOUR SIN-OFFERINGS AND ONE GUILT-OFFERING; VIZ. , IF ANY UNCLEAN PERSON EATS HELEB WHICH WAS AT THE SAME TIME THE NOTHAR OF AN OFFERING, AND [IT WAS ON] THE DAY OF ATONEMENT.<span class="x" onmousemove="('comment',' He is liable to a sin-offering each for eating sacred food in a state of uncleanness, for eating keleb, for eating nothar and for partaking of food on the Day of Atonement. The guilt-offering is to atone for the sacrilegious use of Temple property. Nothar is the portion of a sacrifice left over beyond the prescribed time, which has to be burnt.');">29

כ אמר רב הלכה כרבי יוסי ברבי יהודה והא רב לא מוקים אמורא מיומא טבא לחבריה משום שכרות שאני רב דאורי מורי וניקם דלא לורי כל היכא דיתיב רב לא סגי ליה בלא הוראה:

20 R'MEIR SAYS: IF IT WAS THE SABBATH AND HE CARRIED IT OUT30 [OF PRIVATE POSSESSION], HE IS LIABLE [TO YET ANOTHER SIN-OFFERING].31 BUT THEY SAID TO HIM: THIS IS OF A DIFFERENT DENOMINATION.32

כא <big>מתני׳</big> יש אוכל אכילה אחת וחייבין עליה ארבעה חטאות ואשם אחד טמא שאכל חלב והיה נותר מן המוקדשין ביוה"כ

כב רבי מאיר אומר אם היה שבת והוציאו חייב אמרו לו אינו מן השם:

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