Meilah 26

Chapter 26

א <big><strong>מתני׳</strong></big> שרשי אילן [של] הדיוט הבאין בשל הקדש ושל הקדש שבאין בשל הדיוט לא נהנין ולא מועלין מעין שהוא יוצא מתוך השדה של הקדש לא נהנין ולא מועלין יצא חוץ לשדה נהנין ממנו
1 <big><b>MISHNAH: </b></big>IF THE ROOTS OF A PRIVATELY OWNED TREE SPREAD INTO DEDICATED GROUND,<span class="x" onmousemove="('comment',' I.e., property of the Temple, provided the tree is less than sixteen cubits away from the field. cf. Maim. and B.B. 27b.');"><sup>1</sup></span> OR THOSE OF A TREE IN DEDICATED GROUND SPREAD TO PRIVATE GROUND,<span class="x" onmousemove="('comment',' And there is a distance of more than sixteen cubits between tree and field, Maim.');"><sup>2</sup></span> THEY MAY NOT BE USED, BUT THE LAW OF SACRILEGE DOES NOT APPLY TO THEM.<span class="x" onmousemove="('comment',' For either the tree or the ground where they are found is secular property.');"><sup>3</sup></span>
ב המים שבכד של זהב לא נהנין ולא מועלין נתנן בצלוחית מועלין בהן
2 THE WATER OF A WELL<span class="x" onmousemove="('comment',' The source of which is in private ground (Rashi) .');"><sup>4</sup></span> WHICH COMES FORTH IN A DEDICATED FIELD MAY NOT BE ENJOYED THOUGH IT IS NOT SUBJECT TO THE LAW OF SACRILEGE; WHEN IT HAS LEFT THE FIELD IT MAY BE ENJOYED.<span class="x" onmousemove="('comment',' For both the source and the place whence the water is drawn are not in Temple property.');"><sup>5</sup></span>
ג ערבה לא נהנין ולא מועלין ר"א ברבי צדוק אומר נוהגין היו הזקנים שנהנים ממנו בלולביהן
3 THE WATER<span class="x" onmousemove="('comment',' Used for the water libation on Tabernacles.');"><sup>6</sup></span> IN THE GOLDEN JAR<span class="x" onmousemove="('comment',' V. Suk. 48a. The jar was not sacred proper. tao; the water was kept therein overnight.');"><sup>7</sup></span>
ד <big><strong>גמ׳</strong></big> אמר ר"ל אין מועלין בכולן אבל מועלין בשלש לוגין
4 MAY NOT BE USED, BUT THE LAW OF SACRILEGE DOES NOT APPLY TO IT. WHEN IT HAS BEEN POURED INTO THE FLASK, IT BECOMES SUBJECT TO THE LAW OF SACRILEGE.
ה והקתני סיפא נתנו לצלוחית מועלין בהן מכלל דרישא אפילו בשלשת לוגין נמי לא
5 THE WILLOW BRANCH<span class="x" onmousemove="('comment',' Used on Tabernacles to decorate the altar; v. Suk. IV, 5. According to Maim. this refers to willows growing on dedicated ground.');"><sup>8</sup></span>
ו אלא אי איתמר אסיפא איתמר מועלין בהן אמר ר"ל אין מועלין אלא בג' לוגין
6 MAY NOT BE USED, BUT IS NOT SUBJECT TO THE LAW OF SACRILEGE. R'ELEAZAR, SON OF R'ZADOK SAYS: THE ELDERS WERE ACCUSTOMED TO USE IT WITH THEIR PALM TREE BRANCHES. <big><b>GEMARA: </b></big>Said Resh Lakish: 'The law of Sacrilege does not apply' to the whole of the contents [of the jar], but the Law of Sacrilege applies to the three logs.<span class="x" onmousemove="('comment',' I.e., if it contains more or less than the prescribed three logs which is the quantity prescribed for the libation according to Resh Lakish. For log v. Glos.');"><sup>9</sup></span>
ז ורבי יוחנן אמר מועלין בכולן למימרא דקסבר ר"ל יש שיעור למים והתנן אמר ר"א המנסך מי חג בחג בחוץ חייב
7 But does it not say in the second clause: WHEN IT HAS BEEN POURED INTO THE FLASK, IT BECOMES SUBJECT TO THE LAW OF SACRILEGE, from which it follows that in the first clause the Law of Sacrilege does not apply. even with reference to the three logs? - Rather, if [Resh Lakish's statement] has been made, it has been made with reference to the second clause: IT BECOMES SUBJECT TO THE LAW OF SACRILEGE. Said Resh Lakish: This holds good only [if the flask contained] exactly three logs,<span class="x" onmousemove="('comment',' But if it contained more, one is not liable unless one used of the last three logs. Tosaf.');"><sup>10</sup></span> but R'Johanan said: It applies to the whole contents. Are we then to assume that Resh Lakish holds that a definite quantity has been prescribed for the water libation?
ח ואמר רבי יוחנן משום מנחם יודאפה ר"א בשיטת ר"ע אמר דדריש נסכיהם אחד ניסוך המים ואחד ניסוך היין
8 But have we not learnt: R'Eleazar said, If one offered the water libation of Tabernacles during the Festival outside the Temple Court he is culpable;<span class="x" onmousemove="('comment',' On the score of Lev. XVII, 3f.');"><sup>11</sup></span>
ט ואמר ריש לקיש אי מה יין שלש לוגין אף מים שלש לוגין מכלל דסבר ריש לקיש אין שיעור למים לטעמא דמנחם יודאפה קאמר
9 and R'Johanan in the name of Menahem of Jotapata remarked thereupon: R'Eleazar follows R'Akiba's principle who expounds 'their libations'<span class="x" onmousemove="('comment',' Num. XXIX, 19. Tosaf. reads as in Zeb. ');"><sup>12</sup></span> denoting that the libation of water is analogous to the libation of wine;<span class="x" onmousemove="('comment',' And one is subject to a prohibition if one offers the water libation outside the Temple.');"><sup>13</sup></span> and Resh Lakish retorted: Would you then also say: As three logs are prescribed for wine, so also for water? Now does it not follow from this that Resh Lakish holds that no definite quantity has been prescribed for water? - No, his argument is on the view of Menahem of Jotapata!<span class="x" onmousemove="('comment',' Who does not hold with Resh Lakish that three logs are prescribed for the water libation.');"><sup>14</sup></span>
י <big><strong>מתני׳</strong></big> הקן שבראש האילן של הקדש לא נהנין ולא מועלין שבאשירה יתיז בקנה המקדיש את החורש מועלין בכולו <big><strong>גמ׳</strong></big>
10 <big><b>MISHNAH:</b></big> ONE MAY NOT DERIVE ANY BENEFIT FROM A NEST WHICH IS BUILT ON THE TOP OF A DEDICATED TREE. BUT THE LAW OF SACRILEGE DOES NOT APPLY TO IT. THAT WHICH IS ON THE TOP OF AN ASHERAH<span class="x" onmousemove="('comment',' A tree worshipped by the heathen, cf. Deut. XII, 3.');"><sup>15</sup></span> ONE FLICKS [IT] OFF WITH A REED.<span class="x" onmousemove="('comment',' But one may not climb up the tree, in order not to make use of it.');"><sup>16</sup></span> IF ONE DEDICATED A FOREST TO THE TEMPLE, THE LAW OF SACRILEGE APPLIES TO THE WHOLE OF IT.
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