Kiddushin 160

Chapter 160

א נקורים נקורים בעיסה תולין לא אוכלין ולא שורפין
1 all over the dough,<span class="x" onmousemove="('comment',' Made by the fowls' beaks.');"><sup>1</sup></span> the matter is in suspense: it may neither be eaten [as clean] nor burnt [as unclean].<span class="x" onmousemove="('comment',' If it is terumah. This suspense is because the fowls may have drunk the fluid, and then picked at the dough with the liquid still dripping on their beaks. Since this and the case of the child are bracketed together, it follows that there too the matter is in suspense, which agrees with R. Johanan.');"><sup>2</sup></span> R'Joshua B'Levi said: We learnt this only of white [i.e., colourless] liquid; but as for red liquid, had i fowl] picked at the dough,<span class="x" onmousemove="('comment',' With a dripping beak.');"><sup>3</sup></span>
ב א"ר יהושע בן לוי לא שנו אלא במשקים לבנים אבל במשקים אדומים אם איתא דנקיר מידע ידיע ודילמא בלעתינהו עיסה
2 it would certainly be known. Yet perhaps the dough absorbed it? - Said R'Johanan: Beribbi<span class="x" onmousemove="('comment',' V. p. 101, n. 8. Here referring to R. Joshua b. Levi.');"><sup>4</sup></span> heard this thing, but not its explanation [which is this]: We learned this only of clear flui in which a child's reflection may be seen but not of turbid fluid.<span class="x" onmousemove="('comment',' Both refer to coloured liquid. If clear, it soaks in easily, and the dough is therefore unclean. Turbid liquid, however, must leave some traces; hence it is clean.');"><sup>5</sup></span>
ג א"ר יוחנן דבר זה שמע בריבי ופירושו לא שמע לא שנו אלא במשקים צלולים שבבואה של תינוק ניכר בה אבל משקים עכורים לא
3 <big><b>MISHNAH: </b></big>A MAN MAY NOT BE ALONE WITH TWO WOMEN, BUT ONE WOMAN MAY BE ALONE WITH TWO MEN. R'SIMEON SAID: EVEN ONE MAN MAY BE ALONE WITH TWO WOMEN, IF HIS WIFE IS WITH HIM,<span class="x" onmousemove="('comment',' [Var. lec.: 'Even one man may be alone with two women; and if his wife is with him he may sleep with them in an inn etc.']');"><sup>6</sup></span> AND HE MAY SLEEP WITH THEM IN AN INN, BECAUSE HIS WIFE WATCHES HIM.
ד <big><strong>מתני׳</strong></big> לא יתייחד אדם עם שתי נשים אבל אשה אחת מתייחדת עם שני אנשים רבי שמעון אומר אף איש אחד מתייחד עם שתי נשים בזמן שאשתו עמו וישן עמהם בפונדקי מפני שאשתו משמרתו מתייחד אדם עם אמו ועם בתו וישן עמהם בקירוב בשר ואם הגדילו זו ישנה בכסותה וזה ישן בכסותו
4 A MAN MAY BE ALONE WITH HIS MOTHER AND HIS DAUGHTER, AND HE MAY SLEEP WITH THEM IN IMMEDIATE BODILY CONTACT;<span class="x" onmousemove="('comment',' I.e., a young boy with his mother and a young girl with her father.');"><sup>7</sup></span> BUT WHEN THEY GROW UP, SHE MUST SLEEP IN HER GARMENT AND HE IN HIS. <big><b>GEMARA: </b></big>What is the reason? - Tanna debe Eliyahu<span class="x" onmousemove="('comment',' This is the name of a Midrash, consisting of two parts, called Seder Eliyahu Rabbah (large) and Seder Eliyahu Zuta (small) respectively.');"><sup>8</sup></span>
ה <big><strong>גמ׳</strong></big> מ"ט תנא דבי אליהו הואיל ונשים דעתן קלות עליהן
5 [states]: Because women are temperamentally light-headed.<span class="x" onmousemove="('comment',' And even two may yield to temptation.');"><sup>9</sup></span> How do we know it?<span class="x" onmousemove="('comment',' The interdict against being alone with women.');"><sup>10</sup></span> Said R'Johanan on the authority of R'Ishmael, Where do we find an allusion to yihud<span class="x" onmousemove="('comment',' I.e., the prohibition of being alone with a woman.');"><sup>11</sup></span>
ו מנא הני מילי א"ר יוחנן משום ר' ישמעאל רמז ליחוד מן התורה מנין שנאמר (דברים יג, ז) כי יסיתך אחיך בן אמך
6 in the Torah? - For it is written: If thy brother, the son of thy mother, entice thee [etc.]:<span class="x" onmousemove="('comment',' Deut. XIII, 6.');"><sup>12</sup></span> does then only a mother's son entice, and not a father's son? But it is to tell you: a son may be alone with his mother, but not with any other woman interdicted in the Torah.
ז וכי בן אם מסית בן אב אינו מסית אלא לומר לך בן מתייחד עם אמו ואסור להתייחד עם כל עריות שבתורה
7 To what does the plain meaning of the verse refer?<span class="x" onmousemove="('comment',' R. Johanan's exegesis is obviously not intended to be the plain rendering of the text and does not really dispose of the difficulty.');"><sup>13</sup></span> - Said Abaye, It [Scripture] proceeds to a climax.<span class="x" onmousemove="('comment',' Lit., 'it says, it is unnecessary (to state the one) .'');"><sup>14</sup></span> Thus: It goes without saying [that one should disregard] his father's son, for he may hate him<span class="x" onmousemove="('comment',' Because be reduces his patrimony.');"><sup>15</sup></span>
ח פשטיה דקרא במאי כתיב אמר אביי לא מיבעיא קאמר לא מיבעיא בן אב דסני ליה ועייץ ליה עצות רעות אלא אפילו בן אם דלא סני ליה אימא צייתי ליה קמ"ל
8 and give him evil counsel. But as for his mother's son, who does not hate him,<span class="x" onmousemove="('comment',' Neither affects the other's heritage.');"><sup>16</sup></span> I might say, let him obey him.
ט נימא מתני' דלא כאבא שאול דתניא כל שלשים יום יוצא בחיק ונקבר באשה אחת ושני אנשים אבל לא באיש אחד ושתי נשים אבא שאול אומר אף באיש אחד ושתי נשים
9 Therefore we are told [that it is not so]. Our Mishnah does not agree with Abba Saul. For it was taught: Within the first thirty days [of a child's birth] it may be carried out [for burial] in one's bosom,<span class="x" onmousemove="('comment',' I.e., without a special form of coffin.');"><sup>17</sup></span>
י אפילו תימא אבא שאול בשעת אנינות תביר יצריה
10 and buried by one woman and two men,<span class="x" onmousemove="('comment',' Not more than three are necessary in all.');"><sup>18</sup></span> but not by one man and two women. Abba Saul said: Even by one man and two women! - You may even say [that it agrees with] Abba Saul: in the time of grief one's passions are subdued.<span class="x" onmousemove="('comment',' Lit., 'broken'.');"><sup>19</sup></span>
יא ורבנן סברי לה כר' יצחק דאמר רבי יצחק (איכה ג, לט) מה יתאונן אדם חי גבר על חטאיו אפילו בשעת אנינותו של אדם יצרו מתגבר עליו ואבא שאול כי כתיב ההוא במתרעם על מדותיו כתיב והכי קאמר מה יתרעם על מדותיו וכי גבר על חטאיו דיו חיים שנתתי לו
11 But the Rabbis hold with R'Isaac, who said: Wherefore doth a living man mourn, a man that is in his sins?<span class="x" onmousemove="('comment',' Lam. III, 39.');"><sup>20</sup></span> even in a man's grief, his lusts prevail against him.<span class="x" onmousemove="('comment',' Translating the verse: Of what avail is grief (to subdue lust) ? As long as man lives, he must strive to conquer his desire for sin.');"><sup>21</sup></span> And Abba Saul?<span class="x" onmousemove="('comment',' How does he translate the verse?');"><sup>22</sup></span>
יב ורבנן כי ההוא מעשה דההיא איתתא דהוה עובדא ואפיקתיה
12 - That is written with reference to one who complains of His [God's] measures, and this is its meaning: Why should he complain of His dispensation; has he then prevailed over his sin?<span class="x" onmousemove="('comment',' Lit., 'above'.');"><sup>23</sup></span> The life which I gave him is sufficient for him.<span class="x" onmousemove="('comment',' Even if he suffers. - This is similar to the E.V.');"><sup>24</sup></span> And the Rabbis?<span class="x" onmousemove="('comment',' Assuming this interpretation to be correct - and it is certainly nearer to the text - what is their reason?');"><sup>25</sup></span>
יג אבל אשה אחת אמר רב יהודה אמר רב לא שנו אלא בכשרים אבל בפרוצים אפילו בי עשרה נמי לא הוה מעשה והוציאוה עשרה במטה אמר רב יוסף תדע דמיחברי בי עשרה וגנבי כשורא ולא מיכספי מהדדי
13 - Even as the story of a certain woman: It once happened that she took him out.<span class="x" onmousemove="('comment',' Rashi: a woman carried out a live child, pretending that he was dead, so that she might satisfy her lust unsuspected. R. Han. explains it otherwise.');"><sup>26</sup></span> BUT ONE WOMAN. Rab Judah said in Rab's name: We learnt this only of respectable persons; but as for profligates, [she may not be alone] even with ten.
יד נימא מסייע ליה מוסרין לו שני תלמידי חכמים שמא יבא עליה בדרך תלמידי חכמים אין אינשי דעלמא לא שאני תלמידי חכמים דידעי
14 It once happened that ten men carried her [a married woman] out on a bier.<span class="x" onmousemove="('comment',' As dead: but she was alive, and committed adultery with all.');"><sup>27</sup></span> R'Joseph said: The proof is that ten people assemble and steal a joist, yet are not ashamed of each other. Shall we say that the following supports him: Two scholars were sent with him,<span class="x" onmousemove="('comment',' Lit., were given over to him.'');"><sup>28</sup></span> lest he has intercourse with her on the way.<span class="x" onmousemove="('comment',' This refers to a woman charged with adultery, who was tried by the water of bitterness (Num. V, 11-31) . Until pronounced innocent she was interdicted to her husband too, and when he took her to Jerusalem for the ordeal two scholars accompanied him.');"><sup>29</sup></span> Thus, Only scholars, but not men in general?<span class="x" onmousemove="('comment',' Which proves that we fear adultery with them.');"><sup>30</sup></span> - Scholars are different, because they know
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