Kiddushin 49

יתרת וחתכה עבד יוצא בהן לחירות אמר רב הונא והוא שנספרת על גב היד:

an additional [freak] finger and he [his master] cut if off, the slave goes out free. Said R'Huna: Provided tha it is counted upon the hand.<span class="x" onmousemove="('comment',' I.e., it is on a level with the other fingers and in the same row.');">¹</span> [Some] scholars of Nizunia<span class="x" onmousemove="('comment',' A town lying close to Sura. Obermeyer, op. cit., p. 298.');">²</span>

סבי דנזוניא לא אתו לפירקיה דרב חסדא אמר ליה לרב המנונא זיל צנעינהו אזל אמר להו מאי טעמא לא אתו רבנן לפירקא אמרו ליה אמאי ניתי דבעינן מיניה מילתא ולא פשט לן אמר להו מי בעיתו מינאי מידי ולא פשיטנא לכו

absented themselves from R'Hisda's session.<span class="x" onmousemove="('comment',' [Who became head of the School of Sura after the death of Rab Judah.]');">³</span> Thereupon he instructed R'Hamnuna, 'Go put them under the ban.'<span class="x" onmousemove="('comment',' Lit., 'cause them to withdraw' and live in retirement - a mild form of excommunication. Presumably he knew that their absence was due to dissatisfaction with his teaching methods.');">⁴</span> He went and said to them, 'Why did you<span class="x" onmousemove="('comment',' Lit., 'the Rabbis'.');">⁵</span>

בעו מיניה עבד שסרסו רבו בבצים מהו כמום שבגלוי דמי או לא לא הוה בידיה אמרו לו מה שמך אמר להו המנונא אמרו ליה לאו המנונא אלא קרנונא

not attend the session? ' 'Why should we attend? ' replied they, 'when we ask him questions which he cannot answer? ' 'Have you ever asked me anything,' he retorted: 'which I could not solve? ' [Thereupon] they asked him: What if a slave's stones are castrated by his master, is it an open blemish or not? As he was unable to answer it,<span class="x" onmousemove="('comment',' Lit., 'he did not have it in his hand'.');">⁶</span> they said to him, 'What is your name? ' 'Hamnuna,' he replied.'

אתא לקמיה דרב חסדא א"ל מתניתא בעו מינך דתנן עשרים וארבעה ראשי אברים שבאדם כולם אין מטמאין משום מחיה

You are not Hamnuna, but Karnuna,' jeered they.<span class="x" onmousemove="('comment',' Rashi connects Karnuna with karona, the market: 'you have frittered your time away in the market place, gossiping, otherwise you could have answered us.' Tosaf. Ham-nuna = a hot fish; Kar-nuna = a cold fish. 'you are a cold fish, not hot' - your knowledge is lifeless.');">⁷</span> When he came before R'Hisda, he said to him: They asked you a<big><b>MISHNAH:</b></big> For we learnt: As to the twenty-four tips of limbs of a man, none of these become unclean on account of raw flesh.<span class="x" onmousemove="('comment',' V. Lev. XIII, 10: 'and there be quick raw flesh in the rising'.');">⁸</span>

ואלו הם ראשי אצבעות ידים ורגלים וראשי אזנים וראש החוטם וראש הגוייה וראשי דדים שבאשה רבי יהודה אומר אף שבאיש ותני עלה בכולם עבד יוצא בהם לחירות רבי אומר אף הסירוס בן עזאי אומר אף הלשון

And these are they: the tips of the fingers of the hands and [the toes of] the feet, the tips of the ears, the tip of the nose tip of the membrum, and the nipples of a woman;<span class="x" onmousemove="('comment',' Each being counted separately, we have twenty-four, apart from the woman's addition,');">⁹</span> R'Judah said: Also those of a man. Now, it was taught thereon: For [the loss of] all these a slave obtains his freedom.

אמר מר רבי אומר אף הסירוס סירוס דמאי אילימא סירוס דגיד היינו גוייה אלא לאו סירוס דביצים

Rabbi said: For castration too; Ben 'Azzai sai [For] the [loss of the] tongue too.<span class="x" onmousemove="('comment',' Because it is seen when one peaks; hence its loss is a patent blemish.');">¹⁰</span> The master said: 'Rabbi said: For castration too.' Castration of what: shall we say: Castration of the membrum?

רבי אומר אף הסירוס ורבי לשון לא ורמינהו הרי מי שהיה מזה ונתזה הזאה על פיו רבי אומר היזה וחכמים אומרים לא היזה

But that is identical with the [loss of the] membrum. Hence it surely means castration of the stones.<span class="x" onmousemove="('comment',' That is the conclusion of R. Hisda's reply.');">¹¹</span> 'Rabbi said: Castration too'.

מאי לאו על לשונו לא על שפתיו על שפתיו פשיטא מהו דתימא זימנא דחלים שפתיה קמ"ל

And Rabbi, [does he] not [include] the tongue? But the following contradicts it. If he [a priest] is sprinkling,<span class="x" onmousemove="('comment',' V. Num. XIX, 17, 19.');">¹²</span>

והתניא על לשונו ועוד תניא ושניטל רוב הלשון רבי אומר רוב המדבר שבלשונו

and the sprinkling[-water] spurts on to his [the unclean man's] mouth, - Rabbi said: He has [validly] besprinkled him;<span class="x" onmousemove="('comment',' I.e., he is clean, though the sprinkling must be upon the revealed parts of his body.');">¹³</span> but the Sages maintain: He has not [validly] besprinkled him. Surely that means upon his tongue?<span class="x" onmousemove="('comment',' Shewing that Rabbi regards the tongue as an exposed limb, and thus contradicting his exclusion of the tongue in the case of a slave.');">¹⁴</span>

אלא רבי אומר סירוס ולא מיבעיא לשון בן עזאי אמר לשון אבל סירוס לא ומאי אף אקמייתא אי הכי נקדמה דבן עזאי ברישא

- No: upon his lips.' Upon his lips!' but that is obvious? - I might have thought, sometimes his lips are tightly pressed together.<span class="x" onmousemove="('comment',' And they ceased to be exposed. - At this stage, that may be assumed as the reason of the Sages.');">¹⁵</span> Hence we are informed [that they are still regarded as exposed].

תנא שמעה לדרבי וקבעה ושמעה לדבן עזאי ותני ומשנה לא זזה ממקומה

But it was taught: on his tongue? Moreover, it was taught: and if the greater length of the tongue was removed;<span class="x" onmousemove="('comment',' In the case of a firstling, that is a blemish, which permits the animal to be eaten as hullin (q.v. Glos) .');">¹⁶</span> Rabbi said: [even] the greater length of the speaking part of the tongue!<span class="x" onmousemove="('comment',' There too, exposed blemishes are required, and we see that Rabbi regards the loss of the tongue as such.');">¹⁷</span>

אמר עולא הכל מודים בלשון לענין טומאה דגלוי הוא אצל השרץ מ"ט (ויקרא טו, ה) אשר יגע בו אמר רחמנא והאי נמי בר נגיעה הוא

- But [answer thus:] Rabbi said: Castration too,<span class="x" onmousemove="('comment',' Though the testicles are always hidden.');">¹⁸</span> and the tongue goes without saying. Ben 'Azzai said: [The loss of the] tongue, but not castration.

לענין טבילה כטמון דמי מ"ט (ויקרא טו, יג) ורחץ בשרו במים אמר רחמנא מה בשרו מאבראי אף כל מאבראי

Then to what does 'too' refer?<span class="x" onmousemove="('comment',' Ben 'Azzai said: 'The loss of the tongue too'; this appears an addition to Rabbi's ruling, but it is now obvious that it cannot be.');">¹⁹</span> - To the first clause.<span class="x" onmousemove="('comment',' I.e., the enumeration preceding Rabbi's statement.');">²⁰</span> If so, Ben 'Azzai's statement should have been given priority? - The Tanna [first] heard Rabbi's view and inserted it<span class="x" onmousemove="('comment',' Lit., 'fixed it'.');">²¹</span>

לא נחלקו אלא לענין הזאה רבי מדמי לה לטומאה ורבנן מדמו לה לטבילה

[in the teaching]; then he learnt Ben 'Azzai's view and inserted it, while the teaching remained unchanged.<span class="x" onmousemove="('comment',' Lit., 'it did not move from its place', i.e., it was not altered so as to give Ben 'Azzai's statement the precedence it logically requires.');">²²</span> 'Ulla said: All agree in the matter of uncleanliness that the tongue is [considered] exposed as far as reptiles are concerned. What is the reason?

ותרוייהו בהאי קרא קמיפלגי (במדבר יט, יט) והזה הטהור על הטמא וגו' רבי סבר והזה הטהור על הטמא ביום השלישי וביום השביעי וחטאו

The Divine Law said: And whomsoever [he that hath the issue] toucheth,<span class="x" onmousemove="('comment',' Lev. XV, 11; though this refers to a zab (v. Glos.) , the same holds good of defilement by a reptile, and this verse shews that it must touch an exposed part of the person.');">²³</span> and this too can be touched. With respect to tebilah<span class="x" onmousemove="('comment',' V. Glos.');">²⁴</span>

רבנן סברי וחטאו ביום השביעי וכבס בגדיו ורחץ במים

it is as hidden.<span class="x" onmousemove="('comment',' In tebillah, the whole of the exposed part of a person must come into contact with the water; but not the tongue, for it is regarded as concealed.');">²⁵</span> What is the reason? Scripture saith, then he shall bathe his flesh in water:<span class="x" onmousemove="('comment',' Ibid.13.');">²⁶</span>

ורבנן נמי נדמייה לטומאה טהרה מטהרה הוה ליה למילף ורבי נדמייה לטבילה וכבס בגדיו הפסיק הענין

just as the flesh is exposed, so must all [which requires contact with the water] be exposed. They differ in respect to sprinkling: Rabbi compares it to uncleanliness, whereas the Rabbis compare it to tebillah. And both differ on this verse: And the clean person shall sprinkle upon the unclean [etc.].<span class="x" onmousemove="('comment',' Num. XIX, 29.');">²⁷</span>

וסבר רבי לענין טבילה כטמון דמי והאמר רבין אמר רב אדא אמר רבי יצחק מעשה בשפחה של בית רבי שטבלה ועלתה ונמצא עצם בין שיניה והצריכה רבי טבילה אחרת

Rabbi holds, [the verse reads thus:] And the clean person shall sprinkle upon the unclean on the third day, and on the seventh day and purify him.<span class="x" onmousemove="('comment',' By linking 'the unclean' with 'purify him', he deduces that whatever part can become unclean may be validly sprinkled; hence the tongue is included.');">²⁸</span> Whereas the Rabbis maintain, [the verse is read thus:] and on the seventh day he shall purify him, and he shall wash his clothes and bathe himself in water.<span class="x" onmousemove="('comment',' They connect 'shall purify' i.e., sprinkle, with 'bathe himself, i.e., tebillah. Hence sprinkling must be on the same part which needs tebillah, thus excluding the tongue.');">²⁹</span> And the Rabbis too: let it be compared with uncleanliness? - purification should be learned from purification.<span class="x" onmousemove="('comment',' . I.e., the two phrases bearing on cleanliness must be coupled.');">³⁰</span>

נהי דביאת מים לא בעינן מקום הראוי לבוא בו מים בעינן

And Rabbi: let it be compared to tebillah? - 'And he shall wash his clothes' disconnects the subject.<span class="x" onmousemove="('comment',' Therefore 'shall purify' cannot be linked with 'bathe himself.'');">³¹</span> Now, does Rabbi hold that it [the tongue] is as concealed in respect of tebillah? But Rabin said in the name of R'Adda in R'Isaac's name: It once happened that a bondmaid of Rabbi's household performed tebillah, ascended [from the water], and a bone was found between her teeth, whereupon Rabbi ordered her [to perform] a second tebillah.<span class="x" onmousemove="('comment',' Which shews that the water must enter the mouth.');">³²</span>

כדרבי זירא דאמר רבי זירא כל הראוי לבילה אין בילה מעכבת בו ושאינו ראוי לבילה בילה מעכבת בו

- Granted that we do not require the water to enter, we insist that there shall be room for it to enter.<span class="x" onmousemove="('comment',' I.e., though the water need not pass through the crevices between the teeth, yet it must be possible, whereas the bone rendered it impossible.');">³³</span> And it is in accordance with R'Zera, who said: Whatever is fit for [perfect] mixing, the mixing is not indispensable; whatever is not fit for [perfect] mixing, the mixing is indispensable.<span class="x" onmousemove="('comment',' In Men. ');">³⁴</span> [