Moed Katan 9

Chapter 9

א קילקולי המים שברה"ר וכו': חטיטה אין חפירה לא
1 AND IMPAIRED WATER-WORKS<span class="x" onmousemove="('comment',' Damaged wells or cisterns, etc. Cf. Mishnah n. 6.');"><sup>1</sup></span> IN THE PUBLIC DOMAIN MAY BE REPAIRED AND CLEANED OUT.
ב אמר ר' יעקב אמר ר' יוחנן לא שנו אלא שאין רבים צריכין להם אבל רבים צריכין להם אפילו חפירה מותר
2 [That is to say only] to repair, but not to be dug [afresh]. Said R'Jacob as reporting R'Johanan: This was taught only where there is no public need; but where there is public need<span class="x" onmousemove="('comment',' Lit., 'where the public needs them.' Though there be no immediate need for it, yet 'cleaning out' may be done in the festival week.');"><sup>2</sup></span>
ג וכי רבים צריכין להם מי שרי והתניא חוטטין בורות שיחין ומערות של יחיד ואין צריך לומר של רבים ואין חופרין בורות שיחין ומערות של רבים ואין צריך לומר של יחיד מאי לאו בשרבים צריכין להם
3 for it even [fresh] digging i allowed. And where there is a public need is digging allowed?
ד לא בשאין רבים צריכין להם
4 Surely it is taught: 'Wells,<span class="x" onmousemove="('comment',' Or 'cisterns, pits.');"><sup>3</sup></span> ditches or caverns of a private person may be cleaned out, and needless to say, those of the public; but wells, ditches or caverns of the public may not be dug and still less those of a private person'.<span class="x" onmousemove="('comment',' Note the absence of the proviso of 'need' in this Baraitha, which seemingly contradicts R. Johanan's quoted comment above.');"><sup>4</sup></span>
ה דכוותה גבי יחיד שאין יחיד צריך להם חטיטה מי שרי והתניא בורות שיחין ומערות של יחיד כונסין מים לתוכן אבל לא חוטטין ולא שפין את סדקיהן ושל רבים חוטטין אותן ושפין את סדקיהן
5 Does not that mean that [digging is not allowed] even where the public has need of it? - No, [only] where the public has no need of it. Then similarly the reference to a private person is where the private person has no need of it, but in that case is 'cleaning out' allowed?
ו ואלא מאי בשיחיד צריך להם דכוותה גבי רבים בשרבים צריכין להם חפירה מי אסיר והתניא בורות שיחין ומערות של יחיד כונסין מים לתוכן וחוטטין אותן אבל לא שפין את סדקיהן ולא חוטטין לתוכן ולא סדין אותן בסיד ושל רבים חופרין אותן וסדין אותן בסיד
6 Surely it is taught: 'Wells, ditches or caverns of a private person may have water run into them, but they may not be cleaned out, nor have their cracks plastered; but those of the public may be cleaned out and their cracks may be plastered'? - But what else [are we to say] but that the private person has need of it; in which case [the references to the public is similarly where the public has need of it? But where the public has need of it, is digging forbidden?
ז אלא קשיא הך קמייתא תריץ הכי חוטטין בורות של יחיד בשיחיד צריך להם ואין צריך לומר בשל רבים כשרבים צריכין להם דאפילו חפירה מותר
7 Surely it is taught: 'Wells, ditches or caverns of a private person may have water run into them or be cleaned out; but their cracks may not be plastered, nor may the scourings be put into them,<span class="x" onmousemove="('comment',' To fill the cracks.');"><sup>5</sup></span> nor may they be plastered with cement.
ח ואין חופרין בורות שיחין ומערות של רבים בשאין רבים צריכין להם ואין צריך לומר של יחיד דכי אין יחיד צריך להם אפילו חטיטה נמי אסור
8 But those of the public may be dug and plastered with cement'.<span class="x" onmousemove="('comment',' The first Baraitha, which forbids digging public wells even when the public has need of them, contradicts this latter Baraitha which permits.');"><sup>6</sup></span> But [if so], the first [Baraitha] is difficult.
ט אמר רב אשי מתניתין נמי דיקא דקתני עושין כל צורכי רבים כל לאתויי מאי לאו לאתויי חפירה
9 Explain it thus: 'Wells, [dit caverns] of a private person [may be cleaned out]' - providing he has need of them, 'and needless to say those of the public' - when the public has need of them, as then, even digging is allowed.<span class="x" onmousemove="('comment',' In agreement with R. Johanan's ruling.');"><sup>7</sup></span> 'But wells, ditches or caverns of the public are not to be dug' - when the public has no need of them, 'still less, those of a private person', as when a private person has no need of them, even cleaning out is not allowed.
י לא לאתויי הא דתניא יוצאין לקווץ את הדרכים ולתקן את הרחובות ואת האסטרטאות ולמוד את המקואות וכל מקוה שאין בו ארבעים סאה מרגילין לתוכו ארבעים סאה
10 R'Ashi remarked: Our own Mishnah is also precisely worded [to the same effect] as it states AND ALL PUBLIC NEEDS MAY BE PERFORMED. What is the force of ALL?
יא ומנין שאם לא יצאו ועשו כל אלו שכל דמים שנשפכו שם מעלה עליהם הכתוב כאילו הם שפכום ת"ל (דברים יט, י) והיה עליך דמים
11 Is it not meant to include digging? - No; it is to include [other instances] such as are taught [in the following]: 'They [Public Commissioners] go forth to clear the roads of thorns, to mend the broadways and [main] highways and to measure the [ritual] pools; and if any [ritual] pools be found short of forty [cubic] se'ahs of water<span class="x" onmousemove="('comment',' The minimum quantity of natural flowing water, calculated to allow an average person to go in and submerge himself completely. V. Mak., Sonc. ed. p. 13, n. 2.');"><sup>8</sup></span> they train a continuous flow into it [to ensure] forty se'ahs'.
יב הא בהדיא קתני לה ומתקנין את הדרכים ואת הרחובות ואת המקואות ועושין כל צורכי רבים לאתויי מאי לאו לאתויי חפירה שמע מינה:
12 And whence do we know that if they did not go forth and attend to all these [public needs], then if any blood be shed there [through] this neglect [Scripture] lays [blame] on them, as if they themselves had shed it? From the instructive text, And so blood be upon thee.<span class="x" onmousemove="('comment',' Deut. XIX, 10 in conjunction with verse 3, and Num. XXXV, 12 and 25, which was a public charge.');"><sup>9</sup></span>
יג מציינין את הקברות: אמר ר"ש בן פזי רמז לציון קברות מן התורה מנין תלמוד לומר (יחזקאל לט, טו) וראה עצם אדם ובנה אצלו ציון
13 But surely [the Mishnah does] state these instances expressly: AND ROADS, BROADWAYS AND [RITUAL] WATER POOLS AND ALL PUBLIC NEEDS MAY BE PERFORMED! What else [then] may be included under this word ALL? Is it not digging [afresh if required by the public]?
יד א"ל רבינא לרב אשי הא מקמי דליתי יחזקאל מאן אמר וליטעמיך הא דאמר רב חסדא דבר זה מתורת משה רבינו לא למדנו מדברי יחזקאל בן בוזי למדנו (יחזקאל מד, ט) כל בן נכר ערל לב וערל בשר לא יבא אל מקדשי (לשרתני)
14 This proves it. AND GRAVESIDES MAY BE MARKED.
טו מקמי דליתי יחזקאל מאן אמר אלא גמרא גמירי לה ואתא יחזקאל ואסמכה אקרא הכא נמי גמרא גמירי לה ואתא יחזקאל ואסמכה אקרא
15 R'Simeon B'Pazzi said: Where is an indication in the Torah that gravesides should be marked? In the instructive text: [And when they pass through.
טז רבי אבהו אמר מהכא (ויקרא יג, מה) וטמא טמא יקרא טומאה קוראה לו ואומרת לו פרוש וכן אמר רבי עוזיאל בר בריה דרבי עוזיאל רבה טומאה קוראה לו ואומרת לו פרוש
16 the land] and one seeth a man's bone then shall he set up a sign by it.<span class="x" onmousemove="('comment',' Ezek. XXXIX, 15. This is a mere allusion as the verse refers to the future.');"><sup>10</sup></span> Said Rabina to R'Ashi, But who told us that<span class="x" onmousemove="('comment',' In the Pentateuch, the main source of Law.');"><sup>11</sup></span>
יז והאי להכי הוא דאתא ההוא מיבעי ליה לכדתניא וטמא טמא יקרא צריך להודיע צערו לרבים ורבים מבקשין עליו רחמים
17 before Ezekiel came? - [Said the other]: Accepting your view, with regard to the statement made by R'Hisda<span class="x" onmousemove="('comment',' V. Ta'an ');"><sup>12</sup></span> [namely]: This point we do not learn from the law of our Master Moses; we learn it from the words of [prophet] Ezekiel the son of Buzi: No alien, uncircumcised in heart and uncircumcised in flesh, shall enter into My Sanctuary.<span class="x" onmousemove="('comment',' Ezek. XLIV, 9.');"><sup>13</sup></span>
יח א"כ ליכתוב וטמא יקרא מאי וטמא טמא שמעת מינה תרתי
18 [We might equally ask], who had told us that before Ezekiel came and stated it? Only, that was first learnt by oral tradition and then Ezekiel came and gave us a textual basis for it; here too, it w first learnt as an oral tradition and then Ezekiel came and gave us a textual basis for it.
יט אביי אמר מהכא (ויקרא יט, יד) ולפני עור לא תתן מכשול רב פפא אמר (ישעיהו נז, יד) ואמר סלו סלו פנו דרך
19 R'Abbahu suggested that it may be derived from this [text]: And he shall cry, 'Unclean! Unclean!'<span class="x" onmousemove="('comment',' The leper, in his state of uncleanness, shall warn those who approach him. Lev. XIII, 45.');"><sup>14</sup></span> [That is], impurity cries out [t the passer-by] and tells him, 'Keep off!' And R''Uzziel, the grandson of the elder R''Uzziel said the same, [that] impurity cries out and tells him, 'Keep off!' But was this [text] intended for this lesson?
כ רב חיננא אמר הרימו מכשול מדרך עמי ר' יהושע בריה דרב אידי אמר (שמות יח, כ) והודעת להם את הדרך (אשר) ילכו בה
20 It is require for what has been taught: And he shall cry 'Unclean! Unclean!'; [this teaches that] one must needs make his distress known to many, that many pray for mercy on his behalf? - If that be so, let the text read 'Unclean' [but once]; why has it 'Unclean', 'Unclean' [twice over]? Infer [from it] the two points.
כא מר זוטרא אמר (ויקרא טו, לא) והזרתם את בני ישראל מטומאתם רב אשי אמר (ויקרא יח, ל) ושמרתם את משמרתי עשו משמרת למשמרתי
21 Abaye said [that the rule<span class="x" onmousemove="('comment',' For marking off graves.');"><sup>15</sup></span> may be derived] from here: And put not a stumbling-block before the blind.<span class="x" onmousemove="('comment',' Lev. XIX, 14. A travelling priest or pilgrim might by stepping unawares on a grave become defiled.');"><sup>16</sup></span>
כב רבינא אמר (תהלים נ, כג) ושם דרך אראנו בישע אלהים
22 R'Papa said: And he will say, Cast ye up, cast ye up, clear the way.<span class="x" onmousemove="('comment',' Isa. LVII, 14.');"><sup>17</sup></span> R'Hinena suggested, Take up the stumbling-block out of the way of My people.<span class="x" onmousemove="('comment',' Isa. LVII, 14.');"><sup>17</sup></span>
כג אריב"ל כל השם אורחותיו זוכה ורואה בישועתו של הקדוש ברוך הוא שנאמר ושם דרך אל תקרי ושם אלא ושם דרך אראנו בישע אלהים
23 R'Joshua the son of R'Idi said: And thou shalt show them the way wherein they must walk.<span class="x" onmousemove="('comment',' Ex. XVIII, 20.');"><sup>18</sup></span> Mar Zutra said: And ye shall separate the Children of Israel from their uncleanness.<span class="x" onmousemove="('comment',' Lev. XV, 31; which with Num. XIX, 13, 20 has a special bearing on this marking for pilgrims on their way to visit the Temple and celebrate the Passover (Num. IX, 6ff) .');"><sup>19</sup></span>
כד רבי ינאי הוה ליה ההוא תלמידא דכל יומא הוה מקשי ליה בשבתא דריגלא לא הוה מקשי ליה
24 R'Ashi said: And they shall have charge of My charge,<span class="x" onmousemove="('comment',' Lev. XXII, 9 as referring especially to priests and Levites who are charged again and again with repeated warnings. Cf. Num. XVIII, 3,4,5.');"><sup>20</sup></span> [which implies], make safeguards to My charge. Rabina said: And to him who ordereth<span class="x" onmousemove="('comment',' In the sense of marking off the unclean paths for the people to avoid.');"><sup>21</sup></span> [we-sam] his way will I show the salvation of God.<span class="x" onmousemove="('comment',' Ps. L, 23.');"><sup>22</sup></span> Said R'Joshua B'Levi, Whoever appraises [ha-sham] his ways [in this life]<span class="x" onmousemove="('comment',' Some texts add these words. oa');"><sup>23</sup></span> becomes privileged to behold the salvation of the Holy One, blessed be He, for it is said: '[And to him] who ordereth his way'.<span class="x" onmousemove="('comment',' Ps. L, 23.');"><sup>22</sup></span> Read not [we-sam]<span class="x" onmousemove="('comment',' From the root to put, place, set out, e.g., Ex. XXI, 13 and especially Isa. XLIII, 19. oa');"><sup>24</sup></span> who sets [his way], but [we-sham]<span class="x" onmousemove="('comment',' From the later Hebrew , to estimate, the value or worth of an object or claim.');"><sup>25</sup></span> who appraises the worth [of his way], him will I show the divine salvation. R'Jannai had a certain disciple who daily raised critical points [at his college]<span class="x" onmousemove="('comment',' Often this task was assigned to the most prominent member of the college or the Vice-principal.');"><sup>26</sup></span> but refrained from raising any critical points at the periodic lectures of the Festival Sabbaths<span class="x" onmousemove="('comment',' When many strangers were gathered to hear the master on the topics of the day. Cf. B.M. 97a.');"><sup>27</sup></span>
Previous ChapterNext Chapter