Niddah 140

Chapter 140

א שחיטתו בצפון וטעון מתנת בהונות וסמיכה ונסכים ותנופה וחזה ושוק ונאכל לזכרי כהונה ליום ולילה
1 to be slain<span class="x" onmousemove="('comment',' As a guilt-offering. ');"><sup>1</sup></span>
ב ולא הודו לו חכמים לר' שמעון מפני שמביא קדשים לבית הפסול
2 in the north<span class="x" onmousemove="('comment',' Of the altar. ');"><sup>2</sup></span>
ג שמואל סבר לה כרבי שמעון בחדא ופליג עליה בחדא
3 and is subject to the requirements of application<span class="x" onmousemove="('comment',' As a guilt-offering. ');"><sup>1</sup></span>
ד שלשה דברי אגדה כתוב אחד אומר (יחזקאל יח, לב) כי לא אחפוץ במות המת וכתוב אחד אומר (שמואל א ב, כה) כי חפץ ה' להמיתם כאן בעושין תשובה כאן בשאין עושין תשובה
4 in the thumbs,<span class="x" onmousemove="('comment',' Cf. Lev, XIV, 17. ');"><sup>3</sup></span> leaning,<span class="x" onmousemove="('comment',' As a peace-offering (cf. Lev. III, 2). ');"><sup>4</sup></span> drink-offerings, waving<span class="x" onmousemove="('comment',' As peace-offerings. ');"><sup>5</sup></span>
ה כתוב אחד אומר {דברים י } כי לא ישא פנים ולא יקח שוחד וכתוב אחד אומר (במדבר ו, כו) ישא ה' פניו אליך כאן קודם גזר דין כאן לאחר גזר דין
5 and the presentation of the breast and shoulder to the priest.<span class="x" onmousemove="('comment',' As peace-offerings. ');"><sup>5</sup></span> It may also be eaten by the priestly males on the same day and the following night;<span class="x" onmousemove="('comment',' As a guilt-offering. ');"><sup>1</sup></span>
ו כתוב אחד אומר (תהלים קלב, יג) כי בחר ה' בציון וכתוב אחד אומר (ירמיהו לב, לא) כי על אפי ועל חמתי היתה העיר הזאת למן היום אשר בנו אותה עד היום הזה כאן קודם שנשא שלמה את בת פרעה כאן לאחר שנשא שלמה את בת פרעה
6 but the Sages did not agree with R. Simeon because<span class="x" onmousemove="('comment',' By restricting the time of consumption to a day and a night. ');"><sup>6</sup></span> one might<span class="x" onmousemove="('comment',' If some of the sacrificial meat remained after the day and the night (cf. prev. n.) have passed. ');"><sup>7</sup></span>
ז שלשה דברי בורות אשתו של לוט מהו שתטמא אמר להם מת מטמא ואין נציב מלח מטמא
7 cause holy things<span class="x" onmousemove="('comment',' Sc. this sacrifice which, in case the man was no leper, is a peace-offering that may be eaten on two days. ');"><sup>8</sup></span> to be brought into the place of disqualified sacrifices.<span class="x" onmousemove="('comment',' Lit., 'the house of disqualification', the enclosure where disqualified sacrificial meat was burnt. Now since Samuel follows R. Simeon and the latter allows a conditional sacrifice why was it necessary for the former to explain (supra 70a) that the guilt-offering had been offered while the man was rich? ');"><sup>9</sup></span> — Samuel may hold the same view as R. Simeon in one respect<span class="x" onmousemove="('comment',' That the guilt-offering of a leper does not determine his financial condition in regard to his other two sacrifices, ');"><sup>10</sup></span> while differing from him in another.<span class="x" onmousemove="('comment',' Maintaining, contrary to R. Simeon's view, that a guilt-offering may not be offered up conditionally. ');"><sup>11</sup></span>
ח בן שונמית מהו שיטמא אמר להן מת מטמא ואין חי מטמא
8 'Three were matters of aggada'; One verse says, For I have no pleasure in the death of him that dieth,<span class="x" onmousemove="('comment',' Ezek. XVIII, 32. ');"><sup>12</sup></span> but another verse says, Because the Lord would slay them?<span class="x" onmousemove="('comment',' I Sam, II, 25. ');"><sup>13</sup></span> — The former refers to those who are penitents while the latter refers to those who are not penitent. One verse says, who regardeth not persons,<span class="x" onmousemove="('comment',' Heb. lo yissa panim, lit., 'shall not lift up the countenance', ');"><sup>14</sup></span>
ט מתים לעתיד לבא צריכין הזאה שלישי ושביעי או אין צריכין אמר להן לכשיחיו נחכם להן איכא דאמרי לכשיבא משה רבינו עמהם
9 nor taketh reward,<span class="x" onmousemove="('comment',' Deut. X, 17. ');"><sup>15</sup></span> but another verse says, The Lord lift up his countenance upon thee?<span class="x" onmousemove="('comment',' Num. VI, 26. ');"><sup>16</sup></span> — The former refers to the time before sentence is passed while the latter refers to the time after the sentence has been passed. One verse says, For the Lord hath chosen Zion,<span class="x" onmousemove="('comment',' Ps. CXXXII, 13. ');"><sup>17</sup></span> but another verse says, For this city<span class="x" onmousemove="('comment',' Zion. ');"><sup>18</sup></span> hath been to me a provocation of Mine anger and of My fury from the day that they built it even unto this day?<span class="x" onmousemove="('comment',' Jer. XXXII, 31. ');"><sup>19</sup></span>
י שלשה דברי דרך ארץ מה יעשה אדם ויחכם אמר להן ירבה בישיבה וימעט בסחורה אמרו הרבה עשו כן ולא הועיל להם אלא יבקשו רחמים ממי שהחכמה שלו שנאמר (משלי ב, ו) כי ה' יתן חכמה מפיו דעת ותבונה
10 The former applied to the time before Solomon married the daughter of Pharaoh while the latter applied to the time after Solomon married the daughter of Pharaoh. 'Three were mere nonsense': Does the wife of Lot<span class="x" onmousemove="('comment',' Who became a pillar of salt (Gen. XIX, 26.). ');"><sup>20</sup></span> convey uncleanness? He replied: A corpse conveys uncleanness but no pillar of salt conveys uncleanness. Does the son of the Shunamite<span class="x" onmousemove="('comment',' " whom="" elisha="" restored="" to="" life="" (ii="" kings="" iv,="" 35).="" ');"=""><sup>21</sup></span> convey uncleanness?<span class="x" onmousemove="('comment',' As if he were still dead. ');"><sup>22</sup></span> He replied: A corpse conveys uncleanness but no live person conveys uncleanness. Will the dead in the hereafter<span class="x" onmousemove="('comment',' At the resurrection. ');"><sup>23</sup></span> require to be sprinkled upon<span class="x" onmousemove="('comment',' As is the case with one who was in contact with a corpse. ');"><sup>24</sup></span> on the third and the seventh<span class="x" onmousemove="('comment',' Of the seven days that are to be counted after one had contracted corpse uncleanness. ');"><sup>25</sup></span> or will they not require it? He replied: When they will be resurrected we shall go into the matter.<span class="x" onmousemove="('comment',' Lit., 'we shall be wise about them'. ');"><sup>26</sup></span>
יא תני ר' חייא משל למלך בשר ודם שעשה סעודה לעבדיו ומשגר לאוהביו ממה שלפניו
11 Others say: When our Master Moses will come with them. 'Three were concerned with matters of conduct': What must a man do that he may become wise? He replied: Let him engage much in study<span class="x" onmousemove="('comment',' Lit., 'in sitting (in the schoolhouse)'. ');"><sup>27</sup></span>
יב מאי קמ"ל דהא בלא הא לא סגיא
12 and a little in business. Did not many, they said, do so and it was of no avail to them? — Rather, let them pray for mercy from Him to whom is the wisdom, for it is said, For the Lord giveth wisdom, out of His mouth cometh knowledge and discernment.<span class="x" onmousemove="('comment',' Prov. II, 6. ');"><sup>28</sup></span> R. Hiyya taught: This<span class="x" onmousemove="('comment',' The knowledge that is given 'out of His mouth'. ');"><sup>29</sup></span>
יג מה יעשה אדם ויתעשר אמר להן ירבה בסחורה וישא ויתן באמונה אמרו לו הרבה עשו כן ולא הועילו אלא יבקש רחמים ממי שהעושר שלו שנאמר (חגי ב, ח) לי הכסף ולי הזהב
13 may be compared to the action of a mortal king who prepared for his servants a banquet but to his friends he sent from that which he had before himself. What then<span class="x" onmousemove="('comment',' Seeing that one has in any case to pray for mercy. ');"><sup>30</sup></span> does he<span class="x" onmousemove="('comment',' Samuel who stated, 'Let him engage much' etc. ');"><sup>31</sup></span> teach us?<span class="x" onmousemove="('comment',' Sc. what is the use of study if mercy from heaven must in any case be sought? ');"><sup>32</sup></span> That one without the other<span class="x" onmousemove="('comment',' Study without prayer and vice-versa. ');"><sup>33</sup></span> does not suffice. What must a man do that he may become rich? He replied: Let him engage much in business<span class="x" onmousemove="('comment',' 'Engage&nbsp;… business' is deleted by Elijah Wilna. ');"><sup>34</sup></span> and deal honestly. Did not many, they said to him, do so but it was of no avail to them? — Rather, let him pray for mercy from Him to whom are the riches, for it is said, Mine is the silver, and Mine the gold.<span class="x" onmousemove="('comment',' Hag. II, 8. ');"><sup>35</sup></span> What then<span class="x" onmousemove="('comment',' Seeing that one has in any case to pray for mercy. ');"><sup>36</sup></span>
יד מאי קמ"ל דהא בלא הא לא סגי
14 does he<span class="x" onmousemove="('comment',' Samuel who stated, 'Let him engage much' etc. ');"><sup>37</sup></span> teach us?<span class="x" onmousemove="('comment',' Cf. prev. n. but five mut. mut. ');"><sup>38</sup></span>
טו מה יעשה אדם ויהיו לו בנים זכרים אמר להם ישא אשה ההוגנת לו
15 — That one without the other<span class="x" onmousemove="('comment',' Honest dealing without prayer and vice versa. ');"><sup>39</sup></span> does not suffice. What must a man do that he may have male children? He replied: He shall marry a wife that is worthy of him
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