Pesachim 43

Chapter 43

א אותו אתה משליך לכלב ואי אתה משליך לכלב כל איסורין שבתורה ור' מאיר אותו אתה משליך לכלב ואי אתה משליך לכלב חולין שנשחטו בעזרה

1 it' you may cast to dogs, but you may not cast to dogs all [other] things forbidden in the Torah.1 And R'Meir?2 - [He interprets:] 'it' you may cast to dogs, but you may not cast to dogs hullin killed in the Temple Court.3

ב ואידך חולין שנשחטו בעזרה לאו דאורייתא היא

2 And the other?4 - [Benefit from]5 hullin killed in the Temple Court is not [forbidden] by Scriptural law.

ג מתיב רבי יצחק נפחא והרי גיד הנשה דרחמנא אמר (בראשית לב, לג) על כן לא יאכלו בני ישראל את גיד הנשה ותנן שולח אדם ירך לנכרי וגיד הנשה בתוכו מפני שמקומו ניכר

3 R'Isaac of Nappaha6 objected: But what of the nervus ischiadicus, though the Divine Law saith, Therefore the children of Israel eat not the sinew of the thigh-vein,7 yet we learned: A man may send the thigh [of an animal] to a heathen with the nervus ischiadicus in it, because its place is distinguishable!<span class="x" onmousemove="('comment',' The Jew need not remove the nervus ischiadicus before sending it, for fear that another Jew, seeing that the heathen had received it from a Jew, may think that the nerve has been removed and that it is all permitted, because one can easily recognize whether the nervus ischiadicus has been removed or not. Giving anything to a heathen is regarded as benefit, and we thus see that the benefit of this sinew is permitted, which conflicts with R. Abbahu's statement supra 21b.');">8

ד קסבר ר' אבהו כשהותרה נבילה היא וחלבה וגידה הותרה הניחא למאן דאמר יש בגידין בנותן טעם אלא למאן דאמר אין בגידין בנותן טעם מאי איכא למימר

4 - R'Abbahu holds, when nebelah was permitted [by the Torah]. it, its forbidden fat, and its thigh sinew were permitted.9 This is well on the view that the sinews possess the power of imparting a taste.<span class="x" onmousemove="('comment',' E.g.. if forbidden sinews are boiled together with meat, they impart a flavour to the meat, which renders that too forbidden, unless it is sixty times as much as the sinews. On that view the sinews are as flesh, and therefore when nebelah was permitted it included the sinews.');">10

ה מאן שמעת ליה דאמר אין בגידין בנותן טעם רבי שמעון דתניא האוכל מגיד הנשה של בהמה טמאה רבי יהודה מחייב שתים ורבי שמעון פוטר

5 But on the view that the sinews possess no power of imparting a taste,11 what can be said? - Whom do you know to maintain [that] the sinews have no power to communicate taste? R'Simeon, For it was taught: He who eats of the thigh sinew of an unclean animal, - R'Judah declares him liable on two [accounts],12

ו רבי שמעון הכי נמי דאסר בהנאה דתניא גיד הנשה מותר בהנאה דברי רבי יהודה ורבי שמעון אוסר

6 while R'Simeon holds him non-culpable.<span class="x" onmousemove="('comment',' He is not culpable on account of the unclean animal, because he holds that there is no taste in the sinew. Nor is he liable on account of the sinew, for this involves liability only when the flesh of that animal is permitted, but not when the flesh too is forbidden.');">13 [According to] R'Simeon, It is indeed forbidden for use too. For it was taught: The thigh sinew is permitted for use; this is R'Judah's view; but R'Simeon forbids it.

ז והרי דם דרחמנא אמר (ויקרא יז, יב) כל נפש מכם לא תאכל דם ותנן אלו ואלו מתערבין באמה ויוצאין לנחל קדרון ונמכרין לגננין לזבל ומועלין בו

7 But what of blood, of which the Divine Law saith, No soul of you shall eat blood,14 yet we learned, Both these and those<span class="x" onmousemove="('comment',' The residues of the blood of the 'inner' sin-offerings, which were poured out on the western base of the outer altar, and the residues of the blood of the 'outer' sin-offerings, which were poured out on the south base of the altar. These passed out through two small holes and mingled in a duct which ran through the Temple Court.');">15 mingled in the duct and passed out to the brook of Kidron,16

ח שאני דם דאיתקש למים דכתיב (דברים יב, כד) לא תאכלנו על הארץ תשפכנו כמים מה מים מותרין אף דם מותר

8 and they were sold to gardeners as fertilizers, and trespass is committed in respect of them?17 - Blood is different, because it is likened to water, for it is written, Thou shalt not eat it,' thou shalt pour it out upon the earth as water:18 just as water is permitted, so is blood permitted.

ט ואימא כמים המתנסכים על גבי המזבח אמר רבי אבהו כמים רוב מים מידי רוב מים כתיב אלא אמר רב אשי כמים הנשפכין ולא כמים הניסכין

9 Yet say, like water poured out as libations upon the altar?19 - Said R'Abbahu: 'as water" [means] like most water. Is then 'most water' written? - Rather, said R'Ashi: 'as water' which is poured out,20

י ואימא כמים הנשפכין לפני ע"ז התם נמי ניסוך איקרי דכתיב (דברים לב, לח) ישתו יין נסיכם

10 but not as water offered as a libation. Yet say, like water which is poured out in idol worship?21 - There too it is designated a libation, as it is written, They drink the wine of their drin offering [libation].22

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