Meilah 35

<big><strong>מתני׳</strong></big> הערלה וכלאי הכרם מצטרפין זה עם זה

<big><b>MISHNAH: </b></big>'ORLAH<span class="x" onmousemove="('comment',' V. Glos.');">¹</span>

רבי שמעון אומר

AND DIVERSE SEEDS OF THE VINEYARD<span class="x" onmousemove="('comment',' V. Lev. XIX, 19, and Deut. XXII, 9ff.');">²</span>

אין מצטרפין

CAN COMBINE WITH ONE ANOTHER.<span class="x" onmousemove="('comment',' One who eats an olive's bulk of the two combined is liable to forty stripes.');">³</span>

<big><strong>גמ׳</strong></big> ומי צריך ר' שמעון לצרופי

R'SIMEON SAYS, THEY CANNOT COMBINE.

והתניא ר"ש אומר

<big><b>GEMARA: </b></big>Is a combination at all necessary according to R'Simeon?

כל שהוא למכות

Has it not been taught:<span class="x" onmousemove="('comment',' Mak. 17a.');">⁴</span>

תני

R'Simeon said, [The eating even of] the smallest quantity [of forbidden food] makes one liable to the penalty of lashes? - Read: [R'Simeon says], A combination is unnecessary.

אין צריכין לצרף

<big><b>MISHNAH: </b></big>CLOTH AND SACKING, SACKING AND SKIN, SKIN AND MATTING<span class="x" onmousemove="('comment',' Their standard sizes required for midras defilement (v. Glos.) is respectively three, four, five and six handbreadths square. V. Kel. XXVII, 2.');">⁵</span>

<big><strong>מתני׳</strong></big> הבגד והשק השק והעור העור והמפץ כולן מצטרפין זה עם זה

CAN COMBINE WITH ONE ANOTHER.<span class="x" onmousemove="('comment',' To make up the larger of the two sizes. V. Kei. XXVII, 3 as to the proportion of the composition.');">⁶</span>

אר"ש

SAID R'SIMEON: WHAT IS THE REASON?<span class="x" onmousemove="('comment',' Viz., how can they combine since their legal sizes vary?');">⁷</span>

מה טעם מפני שהן ראוין ליטמא במושב

BECAUSE THESE ARE ALL SUSCEPTIBLE TO THE UNCLEANNESS CAUSED BY SITTING.<span class="x" onmousemove="('comment',' Viz., caused by the sitting upon them of one who is afflicted with gonorrhoea, Lev. XV, 2f.');">⁸</span>

<big><strong>גמ׳</strong></big> תנא

<big><b>GEMARA: </b></big>A Tanna taught:<span class="x" onmousemove="('comment',' Shab. 28.');">⁹</span>

קיצע מכולן שלשה ועשה מהן בגד למשכב שלשה למושב טפח לאחיזה כל שהו

If one trimmed all these<span class="x" onmousemove="('comment',' Thus Rashi. Cur. edd.: 'If one trimmed these to the extent of three handbreadths square . .'.');">¹⁰</span>

מאי לאחיזה

and made of the trimmings a cloth to lie upon,<span class="x" onmousemove="('comment',' E.g., to patch a pillow with it.');">¹¹</span>

אמר ר"ל אמר ר' ינאי

[the standard size for contracting defilement is] three [handbreadths square]; if to sit upon one [handbreadth square]; and if [to serve] as a holder [it contracts defilement] however small [its size].

שכן עומד לנוולה

What is [the reason of the rule relating to the] holder? - Said Resh Lakish in the name of R'Jannai: Because it may be used in connection with weaving.<span class="x" onmousemove="('comment',' Rashi: The weaver can tie it around his finger when smoothing the yarn. Jast.: 'To tie around the weaver's frame'.');">¹²</span>

במתניתא תנא

In a Baraitha it was taught: Because it can be used by the reapers of figs.<span class="x" onmousemove="('comment',' Viz., to tie it around their fingers to keep them clean.');">¹³</span>

הואיל וראוי לקוצצי תאנים

<big><b>MISHNAH: </b></big>IF ONE DERIVED FROM CONSECRATED THINGS A BENEFIT OF A PERUTAH'S WORTH,<span class="x" onmousemove="('comment',' I.e., for which use one would be ready to pay at least a perutah, the smallest coin. V. also Glos.');">¹⁴</span>

<br><br><big><strong>הדרן עלך קדשי מזבח</strong></big><br><br>

HE IS GUILTY OF SACRILEGE EVEN THOUGH HE DID NOT LESSEN ITS VALUE.

מתני׳ <big><strong>הנהנה</strong></big> מן ההקדש שוה פרוטה אע"פ שלא פגם מעל דברי ר"ע

THIS IS THE VIEW OF R'AKIBA, WHILE THE SAGES HOLD: WHATSOEVER DETERIORATES [THROUGH USE] THE LAW OF SACRILEGE APPLIES TO IT ONLY AFTER IT HAS SUFFERED DETERIORATION,<span class="x" onmousemove="('comment',' To the extent of a perutah.');">¹⁵</span>

וחכ"א

BUT WHATSOEVER DOES NOT DETERIORATE [THROUGH USE], THE LAW OF SACRILEGE APPLIES TO IT AS SOON AS HE MADE USE OF IT.

כל דבר שיש בו פגם לא מעל עד שיפגום ושאין בו פגם כיון שנהנה מעל

FOR INSTANCE: IF [A WOMAN] PUT A NECKLACE ROUND HER NECK OR A RING ON HER FINGER, OR IF SHE DRUNK FROM A GOLDEN CUP, SHE IS LIABLE TO THE LAW OF SACRILEGE AS SOON AS SHE MADE USE OF IT [TO THE VALUE OF A PERUTAH].

כיצד

BUT IF ONE PUT ON A SHIRT OR COVERED HIMSELF WITH A CLOTH, OR IF ONE CHOPPED [WOOD] WITH AN AXE,<span class="x" onmousemove="('comment',' All these articles being the property of the Temple.');">¹⁶</span>

נתנה קטלא בצוארה טבעת בידה שתה בכוס של זהב כיון שנהנה מעל

HE IS SUBJECT TO THE LAW OF SACRILEGE ONLY IF [THOSE OBJECTS] HAVE SUFFERED DETERIORATION.<span class="x" onmousemove="('comment',' To the extent of a perutah.');">¹⁵</span>

לבש בחלוק כסה בטלית ביקע בקרדום לא מעל עד שיפגום

IF ONE DERIVED BENEFIT<span class="x" onmousemove="('comment',' The printed separate Mishnah edd. read, 'If one has plucked (hair or wool) . .'.');">¹⁷</span>

הנהנה מן החטאת כשהיא חיה לא מעל עד שיפגום כשהיא מתה כיון שנהנה מעל

FROM A SINOFFERING,<span class="x" onmousemove="('comment',' Which had a blemish, v. GEMARA:');">¹⁸</span>

<big><strong>גמ׳</strong></big> תנא

IF WHILE IT WAS ALIVE,<span class="x" onmousemove="('comment',' And could therefore be redeemed.');">¹⁹</span>

מודה ר"ע לחכמים בדבר שיש בו פגם

HE IS NOT LIABLE TO THE LAW OF SACRILEGE UNLESS HE HAS DIMINISHED ITS VALUE,<span class="x" onmousemove="('comment',' For the price of redemption would suffer as a result of the use made of the offering; it thus belongs to the first category in the rule of the Sages.');">²⁰</span>

במאי קא מיפלגי

IF WHILE IT WAS DEAD,<span class="x" onmousemove="('comment',' In which case it cannot be redeemed and can therefore not be valued.');">²¹</span>

אמר רבא

HE IS LIABLE AS SOON AS HE MADE USE OF IT.

בלבוש מציעאה ומלמלא

<big><b>GEMARA: </b></big>A Tanna taught: R'Akiba agrees with the Sages in regard to things which deteriorate [through use].<span class="x" onmousemove="('comment',' Tosef. II, 1.');">²²</span>

ת"ר

Wherein, then, do they differ? - Said Raba, In regard to a garment worn between other [garments]<span class="x" onmousemove="('comment',' Lit., 'middle garment'.');">²³</span>

{ויקרא ה } נפש אחד היחיד ואחד הנשיא ואחד המשיח

and a soft web.<span class="x" onmousemove="('comment',' Which do not wear off quickly in the first instance because the garment is protected. in the latter because of its rare use. Cf. Git. ');">²⁴</span>

(ויקרא ה, טו) כי תמעל מעל אין מעל אלא שנוי וכן הוא אומר (במדבר ה, יב) איש איש כי תשטה אשתו ומעלה בו מעל ואומר (דברי הימים א ה, כה) וימעלו באלהי

Our Rabbis taught: It is written, If any one [commit a trespass.],<span class="x" onmousemove="('comment',' Lev. V, 25 dealing with sacrilege.');">²⁵</span> to imply the ordinary man as well as the Prince or the Anointed Priest,<span class="x" onmousemove="('comment',' I.e., the High Priest.');">²⁶</span> 'commit a trespass [ma'al]:<span class="x" onmousemove="('comment',' Ibid.');">²⁷</span> [The term] ma'al denotes nothing else but [effecting] a change,<span class="x" onmousemove="('comment',' I.e., when the object of sacrilege has suffered deterioration by the use to which is has been put.');">²⁸</span> and thus it says. If any one's wife go aside and act unfaithfully [ma'al] against him. ,<span class="x" onmousemove="('comment',' Num. V, 12. This is a change of loyalty. One person or one god is substituted for another.');">²⁹</span> and it also says, And they broke faith [wa-yim'alu] with the God of