Keritot 40

Chapter 40

א כגון שנתכוין לכבות ולהבעיר דתנא קמא סבר לה כר' יוסי דאמר הבערה ללאו יצאת
1 He intended to extinguish as well as to kindle. The first Tanna follows R'Jose's view, who holds,<span class="x" onmousemove="('comment',' V. Shab. 70a.');"><sup>1</sup></span>
ב ור' אליעזר ברבי צדוק סבר לה כרבי נתן דאמר הבערה לחלק יצאת
2 that kindling was singled out [in Scripture]<span class="x" onmousemove="('comment',' Exod. XXXV, 3.');"><sup>2</sup></span>
ג רבא אמר להקדים איכא בינייהו
3 in order to establish for it a prohibition;<span class="x" onmousemove="('comment',' I.e. that this act of work is subject to a mere prohibition and not to the death penalty in the case of wilful transgression. There is therefore no offering incurred in the case of transgression in error.');"><sup>3</sup></span> while R'Eliezer son of R'Zadok holds with R'Nathan, who maintains that kindling was singled out to establish separate [acts of work].<span class="x" onmousemove="('comment',' I.e. that for each act of work on the Sabbath one is separately liable. Kindling, however, is still subject to the death penalty.');"><sup>4</sup></span>
ד רב אשי אמר כגון שנתכוין לכבות והובערו מאיליהן ותנא קמא סבר לה כרבי שמעון דאמר דבר שאין מתכוין פטור ורבי אליעזר ברבי צדוק סבר לה כרבי יהודה דאמר דבר שאין מתכוין חייב
4 Raba explained: They differ in the matter of the sequence.<span class="x" onmousemove="('comment',' His intention was e.g. to kindle first the one and then extinguish the other, but in fact both acts were done simultaneously. The first Tanna insists that the work must be performed in the intended sequence and therefore declares him liable only for the kindling which after all was done at the initial stage; whereas R. Eliezer pays no heed to the intended sequence, and consequently declares him liable for both acts. See commentaries.');"><sup>5</sup></span> Rab Ashi explained: He intended to extinguish and the kindling followed of its own accord; the first Tanna agrees with R'Simeon who maintains that one is exempt for an unintentional act;<span class="x" onmousemove="('comment',' Shab. 41b.');"><sup>6</sup></span> whilst R'Eliezer son of R'Zadok follows R'Judah who holds that one is liable for an unintentional act. Our Rabbis taught: If a man removed coals on the Sabbath in order to warm himself therewith, and they flared up of their own accord - one [Baraitha] teaches that he is liable, but another teaches that he is exempt.
ה תנו רבנן החותה גחלים בשבת להתחמם בהם והובערו מאיליהן תני חדא חייב ותני אידך פטור הדתניא חייב קסבר מלאכה שאינה צריכה לגופה חייב עליה והא דתנא פטור קסבר מלאכה שאינה צריכה לגופה פטור עליה:
5 That which teaches that he is liable adopts the view that one is liable for an act of work which is not required for its own sake;<span class="x" onmousemove="('comment',' Ibid. 105b. The burning of the coals is not done for its sake i.e. to consume the coal, but in order to obtain heat.');"><sup>7</sup></span> and that which teaches that he is exempt adopts the view that one is not liable for an act of work which is not required for its own sake. <big><b>MISHNAH: </b></big>IF ONE ATE [AN OLIVE'S BULK] OF THE BLOOD OF SLAUGHTERED<span class="x" onmousemove="('comment',' I.e., the blood that comes forth at the slaughtering of animals in the manner prescribed.');"><sup>8</sup></span> CATTLE, BEASTS OR FOWL, EITHER CLEAN OR UNCLEAN, OR OF THE BLOOD OF A STABBED ANIMAL, OR OF THE BLOOD OF MUTILATION,<span class="x" onmousemove="('comment',' I.e., the blood that comes forth through the tearing away of the main arteries of the neck, i.e. the windpipe and the gullet.');"><sup>9</sup></span> OR OF THE BLOOD OF THE ARTERIES WHEREBY LIFE ESCAPES,<span class="x" onmousemove="('comment',' I.e., the blood that gushes forth with force immediately after the cutting of the arteries for the purpose of blood-letting; v. GEMARA:');"><sup>10</sup></span> HE IS LIABLE;<span class="x" onmousemove="('comment',' To kareth. V. Glos.');"><sup>11</sup></span> BUT OF THE BLOOD OF THE SPLEEN OR OF THE HEART, OR OF THE BLOOD FOUND IN EGGS, OR OF THE BLOOD OF LOCUSTS, OR OF THE SECONDARY BLOOD,<span class="x" onmousemove="('comment',' Lit. 'that is squeezed'. I.e., blood that oozes out from the arteries after the first splashing blood 'whereby life escapes'.');"><sup>12</sup></span> HE IS NOT LIABLE.
ו <br><br><big><strong>הדרן עלך ספק אכל חלב</strong></big><br><br>
6 R'JUDAH HOLDS: HE IS LIABLE FOR SECONDARY BLOOD.
ז מתני׳ <big><strong>אכל</strong></big> דם שחיטה בבהמה בחיה ובעוף בין טמאין בין טהורין דם נחירה דם עיקור דם הקזה שהנשמה יוצאה בו חייבין עליו
7 <big><b>GEMARA: </b></big>Our Rabbis taught: [From the text:] Ye shall eat no manner of blood,<span class="x" onmousemove="('comment',' Lev. VII, 26.');"><sup>13</sup></span>
ח דם הטחול דם הלב דם ביצים דם חגבים דם התמצית אין חייבין עליו רבי יהודה מחייב בדם התמצית:
8 I might infer that even the blood of those that walk on two legs,<span class="x" onmousemove="('comment',' I.e., man.');"><sup>14</sup></span>
ט <big><strong>גמ׳</strong></big> ת"ר (ויקרא ז, כו) כל דם לא תאכלו שומע אני אפי' דם מהלכי שתים דם ביצים דם חגבים דם דגים הכל בכלל ת"ל (ויקרא ז, כו) לעוף ולבהמה
9 and the blood found in eggs, and the blood of locusts and of fish were included; therefore the text teaches, whether it be of fowl or of beast:<span class="x" onmousemove="('comment',' Lev. VII, 26.');"><sup>13</sup></span> as fowl and beast are characterised in that they are subject both to light<span class="x" onmousemove="('comment',' Light uncleanness is identical with food uncleanness, i.e. the foodstuff has no inherent uncleanness but can contract uncleanness from a source of uncleanness, and if of an egg's bulk in quantity, can transmit its uncleanness to other foodstuffs. Weighty uncleanness is that which is inherently unclean, e.g. a carcass, and can transmit uncleanness by carrying.');"><sup>15</sup></span> and weighty uncleanness, and are [at times] forbidden and permitted,<span class="x" onmousemove="('comment',' I.e., they are forbidden prior to their slaughtering in the prescribed manner, and permitted for use after that.');"><sup>16</sup></span> and are of the category of flesh, so all are included that are subject to light and weighty uncleanness; I must therefore exclude the blood of those that walk on two legs, for they are subject to weighty uncleanness and not to light uncleanness;<span class="x" onmousemove="('comment',' For an unclean person transmits his uncleanness always through contact.');"><sup>17</sup></span>
י מה עוף ובהמה מיוחדין שיש בהן טומאה קלה וטומאה חמורה ויש בהן איסור והיתר והן מין בשר אף כל שיש בהן טומאה קלה
10 
יא אוציא דם מהלכי שתים שיש בהן טומאה חמורה ואין בהם טומאה קלה
11 
Previous ChapterNext Chapter