Meilah 35

Chapter 35

א <big><strong>מתני׳</strong></big> הערלה וכלאי הכרם מצטרפין זה עם זה רבי שמעון אומר אין מצטרפין
1 <big><b>MISHNAH: </b></big>'ORLAH<span class="x" onmousemove="('comment',' V. Glos.');"><sup>1</sup></span> AND DIVERSE SEEDS OF THE VINEYARD<span class="x" onmousemove="('comment',' V. Lev. XIX, 19, and Deut. XXII, 9ff.');"><sup>2</sup></span> 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.');"><sup>3</sup></span>
ב <big><strong>גמ׳</strong></big> ומי צריך ר' שמעון לצרופי והתניא ר"ש אומר כל שהוא למכות תני אין צריכין לצרף
2 R'SIMEON SAYS, THEY CANNOT COMBINE. <big><b>GEMARA: </b></big>Is a combination at all necessary according to R'Simeon? Has it not been taught:<span class="x" onmousemove="('comment',' Mak. 17a.');"><sup>4</sup></span> 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. <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.');"><sup>5</sup></span>
ג <big><strong>מתני׳</strong></big> הבגד והשק השק והעור העור והמפץ כולן מצטרפין זה עם זה
3 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.');"><sup>6</sup></span>
ד אר"ש מה טעם מפני שהן ראוין ליטמא במושב
4 SAID R'SIMEON: WHAT IS THE REASON?<span class="x" onmousemove="('comment',' Viz., how can they combine since their legal sizes vary?');"><sup>7</sup></span> 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.');"><sup>8</sup></span>
ה <big><strong>גמ׳</strong></big> תנא קיצע מכולן שלשה ועשה מהן בגד למשכב שלשה למושב טפח לאחיזה כל שהו
5 <big><b>GEMARA: </b></big>A Tanna taught:<span class="x" onmousemove="('comment',' Shab. 28.');"><sup>9</sup></span> 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 . .'.');"><sup>10</sup></span>
ו מאי לאחיזה אמר ר"ל אמר ר' ינאי שכן עומד לנוולה במתניתא תנא הואיל וראוי לקוצצי תאנים
6 and made of the trimmings a cloth to lie upon,<span class="x" onmousemove="('comment',' E.g., to patch a pillow with it.');"><sup>11</sup></span> [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]. 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'.');"><sup>12</sup></span> 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.');"><sup>13</sup></span> <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.');"><sup>14</sup></span>
ז <br><br><big><strong>הדרן עלך קדשי מזבח</strong></big><br><br>
7 HE IS GUILTY OF SACRILEGE EVEN THOUGH HE DID NOT LESSEN ITS VALUE.
ח מתני׳ <big><strong>הנהנה</strong></big> מן ההקדש שוה פרוטה אע"פ שלא פגם מעל דברי ר"ע וחכ"א כל דבר שיש בו פגם לא מעל עד שיפגום ושאין בו פגם כיון שנהנה מעל
8 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.');"><sup>15</sup></span> BUT WHATSOEVER DOES NOT DETERIORATE [THROUGH USE], THE LAW OF SACRILEGE APPLIES TO IT AS SOON AS HE MADE USE OF IT. 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].
ט כיצד נתנה קטלא בצוארה טבעת בידה שתה בכוס של זהב כיון שנהנה מעל לבש בחלוק כסה בטלית ביקע בקרדום לא מעל עד שיפגום
9 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.');"><sup>16</sup></span> 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.');"><sup>15</sup></span> IF ONE DERIVED BENEFIT<span class="x" onmousemove="('comment',' The printed separate Mishnah edd. read, 'If one has plucked (hair or wool) . .'.');"><sup>17</sup></span>
י הנהנה מן החטאת כשהיא חיה לא מעל עד שיפגום כשהיא מתה כיון שנהנה מעל
10 FROM A SINOFFERING,<span class="x" onmousemove="('comment',' Which had a blemish, v. GEMARA:');"><sup>18</sup></span>
יא <big><strong>גמ׳</strong></big> תנא מודה ר"ע לחכמים בדבר שיש בו פגם במאי קא מיפלגי
11 IF WHILE IT WAS ALIVE,<span class="x" onmousemove="('comment',' And could therefore be redeemed.');"><sup>19</sup></span> 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.');"><sup>20</sup></span> IF WHILE IT WAS DEAD,<span class="x" onmousemove="('comment',' In which case it cannot be redeemed and can therefore not be valued.');"><sup>21</sup></span>
יב אמר רבא בלבוש מציעאה ומלמלא
12 HE IS LIABLE AS SOON AS HE MADE USE OF IT. <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.');"><sup>22</sup></span>
יג ת"ר (ויקרא ה טו) נפש אחד היחיד ואחד הנשיא ואחד המשיח
13 Wherein, then, do they differ? - Said Raba, In regard to a garment worn between other [garments]<span class="x" onmousemove="('comment',' Lit., 'middle garment'.');"><sup>23</sup></span> 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. ');"><sup>24</sup></span>
יד (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
14 Our Rabbis taught: It is written, If any one [commit a trespass.],<span class="x" onmousemove="('comment',' Lev. V, 25 dealing with sacrilege.');"><sup>25</sup></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.');"><sup>26</sup></span> 'commit a trespass [ma'al]:<span class="x" onmousemove="('comment',' Ibid.');"><sup>27</sup></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.');"><sup>28</sup></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.');"><sup>29</sup></span> and it also says, And they broke faith [wa-yim'alu] with the God of
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