Pesachim 175

תמרים ויעסקו בתורה עולא איקלע לפומבדיתא קריבו ליה טירינא דתמרי אמר להו כמה כי הני בזוזא אמרו ליה תלת בזוזא אמר מלא צנא דדובשא בזוזא ובבלאי לא עסקי באורייתא

dates<span class="x" onmousemove="('comment',' Which grow abundantly in Babylonia.');">¹</span> and occupy themselves with the Torah.'

בליליא צערוהו אמר מלא צנא סמא דמותא בזוזא בבבל ובבלאי עסקי באורייתא

Ulla visited Pumbeditha. On being offered a basket [tirama] of dates, he asked them, How many such [are obtainable] for a zuz? 'Three for a zuz', they told him.'

ואמר ר' אלעזר מאי דכתיב (ישעיהו ב, ג) והלכו עמים רבים ואמרו לכו ונעלה אל הר ה' אל בית אלהי יעקב וגו' אלהי יעקב ולא אלהי אברהם ויצחק

A basketful [zanna]<span class="x" onmousemove="('comment',' [The text appears to be in slight disorder. Read with MS.M.: For how much are such obtainable? - They replied, For a zuz. A zanna denotes a large basket with a capacity of three tirama, cf. Ta'an. 9b.]');">²</span> of honey for a zuz', exclaimed he, 'yet the Babylonians do not engage in [the study of] the Torah!'<span class="x" onmousemove="('comment',' With the cost of living so low, surely they have plenty of time to study.');">³</span>

אלא לא כאברהם שכתוב בו הר שנאמר (בראשית כב, יד) אשר יאמר היום בהר ה' יראה ולא כיצחק שכתוב בו שדה שנאמר (בראשית כד, סג) ויצא יצחק לשוח בשדה אלא כיעקב שקראו בית שנאמר (בראשית כח, יט) ויקרא את שם המקום ההוא בית אל

At night they [the dates] upset him.' A basketful of deadly poison cost a zuz in Babylonia, exclaimed he, 'yet the Babylonians study the Torah!'<span class="x" onmousemove="('comment',' Suffering makes one charitable-minded.');">⁴</span>

א"ר יוחנן גדול קבוץ גליות כיום שנבראו בו שמים וארץ שנאמר (הושע ב, ב) ונקבצו בני יהודה ובני ישראל יחדו ושמו להם ראש אחד ועלו מן הארץ כי גדול יום יזרעאל וכתיב (בראשית א, ה) ויהי ערב ויהי בוקר יום אחד:

R'Eleazar also said, What is meant by the verse, And many people shall go and say: 'Come ye, and let us go up to the mountain of the Lord, To the house of the God of Jacob',<span class="x" onmousemove="('comment',' Isa. II, 3.');">⁵</span> the God of Jacob, but not the God of Abraham and Isaac?

יתום ששחטו עליו אפוטרופסין וכו': שמעת מינה יש ברירה א"ר זירא (שמות יב, ג) שה לבית מ"מ

But [the meaning is this: we will] not [be] like Abraham, in connection with whom 'mountain' is written, as it is said, As it is said to this day, 'In the mountain where the Lord is seen.'<span class="x" onmousemove="('comment',' Gen. XXII, 14.');">⁶</span> Nor like Isaac, in connection with whom 'field' is written, as it is said, 'And Isaac when out to meditate in the field at eventide.'<span class="x" onmousemove="('comment',' Ibid. XXIV, 63.');">⁷</span>

ת"ר שה לבית מלמד שאדם מביא ושוחט על ידי בנו ובתו הקטנים ועל ידי עבדו ושפחתו הכנענים בין מדעתן בין שלא מדעתן אבל אינו שוחט על ידי בנו ובתו הגדולים ועל ידי עבדו ושפחתו העברים ועל יד אשתו אלא מדעתן

But [let us be] like Jacob, who called Him 'home', as it is said, 'And he called the name of that place Beth-el [God is a home].<span class="x" onmousemove="('comment',' Ibid. XXVIII, 19. Visits to the mountain and the held are only made at certain times, but a home is permanent. Thus this teaches that man must live permanently in God.');">⁸</span> R'Johanan said: The reunion of the Exiles is as important as the day when heaven and earth were created, for it is said, And the children of Judah and the children of Israel shall be gathered together, and they shall appoint themselves one head, and shall go up out of the land; for great shall be the day of Jezreel;<span class="x" onmousemove="('comment',' Hos. II, 2.');">⁹</span>

תניא אידך לא ישחוט אדם לא על ידי בנו ובתו הגדולים ועל ידי עבדו ושפחתו העברים ועל יד אשתו אלא מדעתן אבל שוחט הוא על ידי בנו ובתו הקטנים ועל ידי עבדו ושפחתו הכנענים בין מדעתן ובין שלא מדעתן וכולן ששחטו ושחט רבן עליהן יוצאין בשל רבן ואין יוצאין בשל עצמן

and it is written, And there was evening and there was morning, one day.<span class="x" onmousemove="('comment',' Gen. I, 4.');">¹⁰</span> AN ORPHAN ON WHOSE BEHALF HIS GUARDIANS SLAUGHTERED etc. You may infer from this that selection is retrospective?<span class="x" onmousemove="('comment',' V. supra 8a.');">¹¹</span>

חוץ מן האשה שיכולה למחות

- Said R'Zera: [No:] a lamb according to their father's houses<span class="x" onmousemove="('comment',' Ex. XII, 3.');">¹²</span> [implies] in all cases.<span class="x" onmousemove="('comment',' I.e., the head of the house does not require the consent of the members of the household. For that reason the orphan may now eat whichever he desires and there is no question of retrospective validity.');">¹³</span>

מאי שנא אשה אמר רבא אשה וכל דדמי לה

Our Rabbis taught: A lamb for a household:<span class="x" onmousemove="('comment',' Ibid.');">¹⁴</span> this teaches that a man can bring [a lamb] and slaughter [it] on behalf of his son and daughter, if minors, and on behalf of his Canaanitish [non-Jewish] slave and bondmaid, whether with their consent or without their consent.

הא גופא קשיא אמרת חוץ מן האשה שיכולה למחות טעמא דמחי הא לא מחי נפקא בשל בעלה והא קתני רישא ולא על ידי אשתו אלא מדעתן הא סתמא לא נפקא

But he cannot slaughter [it] on behalf of his son and daughter, if adults, or on behalf of his Hebrew slaves and bondmaids, or on behalf of his wife, save with their consent. Another [Baraitha] taught: A man must not slaughter [the Passover-offering] on behalf of an adult, his son and daughter, and on behalf of his Hebrew slave and bondmaid, and on behalf of his wife, save with their consent.

מאי אלא מדעתן לאו דאמרי אין אלא בסתמא לאפוקי היכא דאמור לא

But he may slaughter [it] on behalf of his son and daughter, if minors, and on behalf of his Canaanitish slave and bondmaid, whether with their consent or without their consent. And all of these, if they [themselves] slaughtered and their master [also] slaughtered on their behalf, can discharge [their duty] with their master's, but they cannot discharge [their duty] with their own, except a woman,<span class="x" onmousemove="('comment',' She discharges her duty with her own.');">¹⁵</span>

והא כולם ששחטו ושחט רבן עליהן יוצאין בשל רבן דבסתמא וקתני חוץ מן האשה מפני שיכולה למחות

because she is able to protest.<span class="x" onmousemove="('comment',' A married woman can renounce her right to her husband's support and refuse to work for him as she is normally obliged to do.');">¹⁶</span> How is a woman different?<span class="x" onmousemove="('comment',' I.e., an adult son and daughter and Hebrew slaves can also protest!');">¹⁷</span>

אמר רבא כיון ששחטו אין לך מיחוי גדול מזה:

- Said Raba, [It means] a woman and those who are like her.<span class="x" onmousemove="('comment',' I.e., his adult son and daughter and his Hebrew slaves.');">¹⁸</span> This is self-contradictory.

עבד של שני שותפין וכו': רמי ליה רב עינא סבא לר"נ תנן עבד של שני שותפין לא יאכל משל שניהן והתניא רצה מזה אוכל רצה מזה אוכל

You say, 'Except a woman, because she is able to protest.' [Thus] the reason is because she protested, but if she did not protest, she cannot discharge [her duty] with her husband's.

א"ל עינא סבא ואמרי לה פתיא אוכמא מיני ומינך תסתיים שמעתתא מתניתין בדקפדי אהדדי ברייתא דלא קפדי אהדדי:

Yet surely the first clause teaches: 'Nor on behalf of his wife [etc.] save with their consent': hence if nothing is said, she cannot discharge [her obligation thus]? - What does 'save with their consent' mean? Not that they said 'yes,' but when they said nothing, which excludes [the case] where they said 'no.'

מי שחציו עבד וחציו בן חורין לא יאכל משל רבו וכו': משל רבו הוא דלא יאכל אבל משל עצמו יאכל והא תניא לא יאכל לא משלו ולא משל רבו

But surely 'and all of these, if they [themselves] killed and their master killed on their behalf, can discharge [their duty] with thei master's, but they cannot discharge [their duty] with their own meal's where nothing is said, yet it teaches, 'except a woman, because she can protest'? - Said Raba: Since they [themselves] slaughtered, you can have no greater protest than this. A SLAVE BELONGing TO TWO PARTNERS etc. R''Ena Saba<span class="x" onmousemove="('comment',' 'The old man'.');">¹⁹</span>

לא קשיא כאן כמשנה ראשונה כאן כמשנה אחרונה דתנן מי שחציו עבד וחציו בן חורין עובד את רבו יום אחד ואת עצמו יום אחד דברי בית הלל בית שמאי אומרים

pointed out a contradiction to R'Nahman: We learned: A SLAVE BELONGING TO TWO PARTNERS MAY NOT EAT OF EITHER'; yet it was taught: If he wishes, he can eat of this one's [and] if he wishes, he can eat of that one's? Said he to him, 'Ena Saba!<span class="x" onmousemove="('comment',' Probably as a pun on his name-scholarly eye!');">²⁰</span> others say, You black pot!<span class="x" onmousemove="('comment',' He was of unattractive appearance (Jast.) , perhaps swarthy. Rashi in A.Z. ');">²¹</span> Between you and me the law will be clearly defined:<span class="x" onmousemove="('comment',' As a result of your question and my answer the exact conditions of the law will emerge. Jast. translates: this tradition will be named from myself and from thee.');">²²</span> our Mishnah [holds good] where they are particular with each other;<span class="x" onmousemove="('comment',' Not to benefit from one another; hence the half of the slave which belongs to one, as it were, may tot eat of the other's offering.');">²³</span> the Baraitha [was taught] when they are not particular with each other. HE WHO IS HALF SLAVE AND HALF FREE MUST NOT EAT OF HIS MASTER'S. It is only of his master's that he must not eat, yet he may eat of his own? But it was taught: He may not eat, either of his own or of his master's! - There is no difficulty: one is according to the earlier Mishnah, while the other is according to the later<big><b>MISHNAH:</b></big> For we learned: He who is half slave and half free works one day for his master and one day for himself: this is the view of Beth Hillel. Beth Shammai say: