Shabbat 215:1

פיטרא מאונא דחצבא מיחייב משום עוקר דבר מגידולו מתיב רב אושעיא התולש מעציץ נקוב חייב ושאינו נקוב פטור התם לאו היינו רביתיה הכא היינו רביתיה:

fungus from the handle of a pitcher is liable on account of uprooting something from the place of its growth. R. Oshaia objected: If one detaches [aught] from a perforated pot, he is culpable; if it is unperforated, he is exempt? — There, that is not its [normal place for] growing; but here this is its [normal place for] growing.<span class="x" onmousemove="('comment',' The reference being to a moss or fungus which sprouts up in such places. ');">¹</span> AN ANIMAL OR A BIRD, etc. R. Huna said: Tefillin may be written upon the skin of a clean bird. R. Joseph demurred: What does he inform us? That it has a skin!<span class="x" onmousemove="('comment',' Distinct from its flesh. ');">²</span> [But] we have [already] learnt it: HE WHO WOUNDS IT IS CULPABLE?<span class="x" onmousemove="('comment',' Which shows that it has a distinct skin, v. p. 518, n. 2. ');">³</span>

חיה ועוף כו': אמר רב הונא כותבין תפילין על גבי עור של עוף טהור אמר רב יוסף מאי קמ"ל דאית ליה עור תנינא החובל בהן חייב א"ל אביי טובא קמ"ל דאי ממתניתין הוה אמינא כיון דאית ביה ניקבי ניקבי לא קמ"ל כדאמרי במערבא כל נקב שהדיו עוברת עליו אינו נקב

Said Abaye to him, He informs us much. For if we [deduced] from our Mishnah, I might object, Since it is perforated all over,<span class="x" onmousemove="('comment',' Lit., 'it has holes (and) holes'- where the feathers are set. ');">⁴</span> it may not [be thus used]; hence he informs us as they say in the West [Palestine]: Any hole over which the ink can pass is not a hole. R. Zera objected: [And he shall rend it] by the wings thereof:<span class="x" onmousemove="('comment',' Lev. I, 17. The reference is to a fowl burnt-offering, whose wings were burnt upon the altar. ');">⁵</span>

מיתיבי רבי זירא (ויקרא א, יז) בכנפיו להכשיר את העור ואי ס"ד עור הוא היכי מרבי ליה קרא א"ל אביי עור הוא ורחמנא רבייה

this is to teach that the skin is fit.<span class="x" onmousemove="('comment',' To be burnt on the altar, it being unnecessary to skin the bird first. ');">⁶</span> Now if you think that it is [a separate] skin, how can Scripture include it?<span class="x" onmousemove="('comment',' It should be the same as the skin of all animal, which must be first removed, v. 6. ');">⁷</span> — Said Abaye to him, it is [indeed a separate] skin, but the Divine Law includes it.<span class="x" onmousemove="('comment',' This verse shows that the skin of a bird is not the same as that of an animal. ');">⁸</span>

איכא דאמרי א"ר זירא אף אנן נמי תנינא בכנפיו לרבות את העור אי אמרת בשלמא עור הוא היינו דאיצטריך קרא לרבוייה אלא אי אמרת לאו עור הוא אמאי איצטריך קרא לרבוייה אמר ליה אביי לעולם אימא לך לאו עור הוא ואיצטריך סד"א כיון דאית ביה פירצי פירצי מאיס קמ"ל

Others state, R. Zera said: We too learnt thus: 'By the wings thereof'; — this is to include the skin. Now, if you say that it is [a separate] skin, it is well: hence a verse is required for including it. But if you say that it is not skin, why is a verse required for including it? Said Abaye to him, in truth I may tell you that it is not [a separate] skin, yet it is necessary. I might argue, Since it is covered with splits [holes], it is repulsive. [Hence] we are informed [otherwise]. Mar son of Rabina asked R. Nahman b. Isaac: May tefillin be written upon the skin of a clean fish? If Elijah will come and declare, he replied. What does 'if Elijah will come and declare' mean. Shall we say, whether it has a [separate] skin or not, — but we see that it has a skin? Moreover we learnt: The bones of a fish and its skin afford protection in the tent wherein is a corpse!<span class="x" onmousemove="('comment',' If food is in a vessel which is covered by the bones or the skin of a fish, or if the whole vessel, which is closed, is made from these materials, the food is protected from contamination; v. Num. XIX, 15. — Thus the skin is mentioned as a separate entity. ');">⁹</span> Rather [he meant]: If Elijah comes and tells [us] whether its foul smell<span class="x" onmousemove="('comment',' Lit., 'filth'. ');">¹⁰</span>

בעא מיניה מר בריה דרבינא מרב נחמן בר יצחק מהו לכתוב תפילין על גבי עור של דג טהור א"ל אם יבא אליהו ויאמר מאי אם יבא אליהו ויאמר אילימא אי דאית ליה עור אי דלית ליה עור הא חזינן דאית ליה עור ועוד התנן עצמות הדג ועורו מצילין באהל המת אלא אם יבא אליהו ויאמר אי פסקא זוהמא מיניה אי לא פסקא זוהמא מיניה:

evaporates or not. Samuel and Karna were sitting by the bank of the Nehar Malka,<span class="x" onmousemove="('comment',' The Royal Canal. The Canal connecting the Euphrates and the Tigris at Nehardea and Mahoza respectively; Obermeyer, 244f. ');">¹¹</span> and saw the water rising and becoming discoloured. Said Samuel to Karna, A great man is arriving from the West who suffers from stomach trouble, and the water is rising to give him a welcome, Go and smell his bottle!<span class="x" onmousemove="('comment',' Examine his knowledge-a humorous allusion to Karna's ability to judge whether wine was good or not merely by smelling the bottle, Keth. 105a. V. Obermeyer. op. cit., p. 247 and notes. ');">¹²</span>

שמואל וקרנא הוו יתבי אגודא דנהר מלכא חזינהו למיא דקא דלו ועכירי א"ל שמואל לקרנא גברא רבה קאתי ממערבא וחייש במעיה וקא דלו מיא לאקבולי אפיה קמיה זיל תהי ליה אקנקניה אזל אשכחיה לרב א"ל מניין שאין כותבין תפילין אלא על גבי עור בהמה טהורה א"ל דכתיב (שמות יג, ט) למען תהיה תורת ה' בפיך מן המותר בפיך מניין לדם שהוא אדום שנאמר (מלכים ב ג, כב) ויראו מואב מנגד את המים אדומים כדם

So he went and met Rab. He asked him, How do we know that tefillin maybe written only on the skin of a clean [edible] animal? Because it is written, that the Law of the Lord may be in thy mouth,<span class="x" onmousemove="('comment',' Ex. XIII, 9. ');">¹³</span> [meaning] of that which is permitted in thy mouth, he replied. How do we know that blood is red? he asked.<span class="x" onmousemove="('comment',' Only blood that is red or of colours akin to redness defiles a woman as a menstruant (Nid. 19a), and this was the point of his question. ');">¹⁴</span> — Because it is said, and the Moabites saw the water over against them as red as blood.<span class="x" onmousemove="('comment',' II Kings III, 22. ');">¹⁵</span>

מניין למילה שבאותו מקום נאמר כאן ערלתו ונאמר להלן ערלתו מה להלן דבר שעושה פרי אף כאן דבר שעושה פרי אימא לבו דכתיב (דברים י, טז) ומלתם את ערלת לבבכם אימא אזנו דכתיב (ירמיהו ו, י) הנה ערלה אזנם דנין ערלתו תמה מערלתו תמה ואין דנין ערלתו תמה מערלת שאינה תמה

How do we know that circumcision [must be performed] in that [particular] place? — 'His 'orlah'<span class="x" onmousemove="('comment',' Gen. XVII, 14, in connection with circumcision (E.V. foreskin). ');">¹⁶</span> is stated here, and 'its 'orlah'<span class="x" onmousemove="('comment',' Lev. XIX, 23, in reference to the fruit of a tree within the first three years of its planting, which may not be eaten (E.V. uncircumcision). ');">¹⁷</span> is stated elsewhere: just as there something that produces fruit [is meant], so here too something [the limb] that produces fruit [is meant]. Perhaps it means the heart, for it is written, Circumcise therefore the foreskin of your heart?<span class="x" onmousemove="('comment',' Deut. X, 16. This question of course was not mentioned seriously, but was put merely to point out that 'circumcision' is mentioned in connection with other organs too. ');">¹⁸</span>

א"ל מאי שמך קרנא א"ל יהא רעוא דתיפוק ליה קרנא בעיניה

Perhaps it means the ear, for it is written, behold, their ear is uncircumcised?<span class="x" onmousemove="('comment',' Jer. VI, 10. ');">¹⁹</span> — We learn the complete [word] 'orlatho from the complete [word] 'orlatho, but we do not learn the complete 'orlatho from 'orlath, which is incomplete.<span class="x" onmousemove="('comment',' 'Orlatho' is written in both verses quoted by Rab, whereas 'orlah and 'orlath are written in the verses proposed by Karna. ');">²⁰</span> 'What is your name?' he asked. Karna. 'May it be [His] will that a horn [karna] shall sprout out from between his eyes!' he retorted.<span class="x" onmousemove="('comment',' He was probably annoyed at Karna's temerity in thus examining him. ');">²¹</span>

לסוף עייליה שמואל לביתיה אוכליה נהמא דשערי וכסא דהרסנא ואשקייה שיכרא ולא אחוי ליה בית הכסא כי היכי דלישתלשל לייט רב ואמר מאן דמצערן לא לוקמוה ליה בני וכן הוה:

Subsequently Samuel took him into his house, gave him barley bread and a fish pie to eat, and strong liquor to drink,<span class="x" onmousemove="('comment',' All this he gave him to act as a laxative. ');">²²</span> but did not show him the privy, that he might be eased.<span class="x" onmousemove="('comment',' This, too, was part of the treatment. Samuel was a doctor. ');">²³</span> Rab cursed, saying, He who causes me pain, may no sons arise from him — And thus it was.

כתנאי מניין למילה שבאותו מקום נאמר כאן ערלתו ונאמר להלן ערלתו מה להלן דבר שעושה פרי אף כאן דבר שעושה פרי דברי ר' יאשיה ר' נתן אומר אינו צריך הרי הוא אומר (בראשית יז, יד) וערל זכר אשר לא ימול את בשר ערלתו מקום שניכר בין זכרות לנקבות

This is a controversy of Tannaim. How do we know that circumcision [must be performed] in that place? 'Orlatho is stated here, and 'orlatho is stated elsewhere: just as there something that produces fruit [is meant], so here too something that produces fruit [is meant]: that is R. Josiah's view. R. Nathan said: It is unnecessary: surely it is said, And the uncircumcised male who is not circumcised in the flesh of his foreskin: — [that indicates] the place where the male sex is differentiated from the female sex. Our Rabbis taught: Tefillin can be written upon the skin of clean animals and upon the skin of clean beasts, and<span class="x" onmousemove="('comment',' Behemah denotes a domestic animal; hayyah, a wild animal. ');">²⁴</span> upon the skin of their nebeloth or terefoth,<span class="x" onmousemove="('comment',' V. Glos. ');">²⁵</span>

ת"ר כותבין תפילין על גבי עור בהמה טהורה ועל גבי עור חיה טהורה ועל גבי עור נבלות וטרפות שלהן ונכרכות בשערן ונתפרות בגידן והלכה למשה מסיני שהתפילין נכרכות בשערן ונתפרות בגידן אבל אין כותבין לא על גבי עור בהמה טמאה ולא על גבי עור חיה טמאה ואינו צריך לומר על גבי עור נבלה וטרפה שלהן ואין נכרכין בשערן ואין נתפרות בגידן

and they are tied round with their hair,<span class="x" onmousemove="('comment',' The slips of parchment are rolled up and tied round with hair of these animals. ');">²⁶</span> and sewn with their tendons. And it is a <i>halachah</i> from Moses at Sinai<span class="x" onmousemove="('comment',' V. p. 123, n. 7. ');">²⁷</span> that tefillin are tied round with their hair and sewn with their tendons. But we may not write [them] upon the skin of unclean animals or upon the skin of unclean beasts, and the skin of their nebeloth and terefoth need not be stated;<span class="x" onmousemove="('comment',' As unfit. ');">²⁸</span>

וזו שאילה שאל ביתוסי אחד את ר' יהושע הגרסי מניין שאין כותבין תפילין על עור בהמה טמאה דכתיב (שמות יג, ט) למען תהיה תורת ה' בפיך מדבר המותר בפיך אלא מעתה על גבי עור נבלות וטרפות אל יכתבו א"ל אמשול לך משל למה"ד לשני בני אדם שנתחייבו הריגה למלכות אחד הרגו מלך ואחד הרגו איספקליטור) איזה מהן משובח הוי אומר זה שהרגו מלך אלא מעתה יאכלו אמר ליה התורה אמרה (דברים יד, כא) לא תאכלו כל נבלה ואת אמרת יאכלו א"ל קאלוס:

nor may they be tied round with their hair or sewn with their tendons. And this question a certain Boethusian<span class="x" onmousemove="('comment',' The Boethusians were a sect similar to the Sadducees, and disagreed with the Pharisees on certain religious beliefs, such as immortality and its concomitant, reward and punishment in the hereafter, and resurrection, which they rejected; and in certain practices, viz., the date of Pentecost and the method of preparing incense on the Day of Atonement (Men. X, 3; Tosaf. Yoma I, 8-the parallel passage in Yoma 39a has 'Sadducees'). The opinion most generally held is that the Boethusians were a variety of the Sadducees. ');">²⁹</span> asked R. Joshua the grits dealer: How do we know that tefillin may not be written upon the skin of an unclean animal? Because it is written, 'that the law of thy Lord may be in thy mouth' [implying] of that which is permitted in thy mouth. If so, they should not be written on the skin of nebeloth and terefoth.? Said he to him, I will give you a comparison. What does this resemble? Two men who were condemned to death by the State, one being executed by the king and the other by the executioner. Who stands higher? Surely he who was slain by the king!<span class="x" onmousemove="('comment',' Similarly, nebeloth and terefoth may be regarded as slain by God. ');">³⁰</span> If so, let them be eaten? The Torah saith, Ye shall not eat any <i>nebelah</i>,<span class="x" onmousemove="('comment',' Deut, XIV, 21. (E.V.: 'of anything that dieth of itself'). ');">³¹</span>

<big><strong>מתני׳</strong></big> אין עושין הילמי בשבת

he retorted, yet you say, let them be eaten! Well spoken!<span class="x" onmousemove="('comment',' The same law applies to both — either both are forbidden or both are permitted. ');">³²</span> admitted he. <b><i>MISHNAH</i></b>. ONE MAY NOT PREPARE [PICKLING] BRINE ON THE SABBATH,<span class="x" onmousemove="('comment',' Before the salt is put into it. ');">³³</span>