Shabbat 254:1

הני נמי (בגמילות חסדים שייכי ל"א הני) בהני שייכי

— These too are included in the practice of loving deeds. Another version: these are included in those.<span class="x" onmousemove="('comment',' Hospitality and visiting the sick belong to the practice of loving deeds; early attendance at the Beth Hamidrash and rearing one's children to the study of the Torah are included in the study of the Torah; while judging one's neighbour favourably enables peace to be made between a man and his fellow and between a husband and wife, as each can be persuaded to take a charitable view of the other's actions. As for meditation in prayer, Rashi includes it in the practice of loving deeds — to ones own soul — as it is written, the man of love doeth good to his own soul (Prov. XI, 17). Maharsha includes it in peacemaking between God and man. ');">¹</span>

ת"ר הדן חבירו לכף זכות דנין אותו לזכות ומעשה באדם אחד שירד מגליל העליון ונשכר אצל בעה"ב אחד בדרום שלש שנים ערב יוה"כ אמר לו תן לי שכרי ואלך ואזון את אשתי ובני אמר לו אין לי מעות אמר לו תן לי פירות אמר לו אין לי תן לי קרקע אין לי תן לי בהמה אין לי תן לי כרים וכסתות אין לי הפשיל כליו לאחוריו והלך לביתו בפחי נפש

Our Rabbis taught: He who judges his neighbour in the scale of merit is himself judged favourably. Thus a story is told of a certain man who descended from Upper Galilee and was engaged by an individual in the South for three years. On the eve of the Day of Atonement<span class="x" onmousemove="('comment',' Alfasi and Asheri read: Festival. ');">²</span>

לאחר הרגל נטל בעה"ב שכרו בידו ועמו משוי ג' חמורים אחד של מאכל ואחד של משתה ואחד של מיני מגדים והלך לו לביתו אחר שאכלו ושתו נתן לו שכרו

he requested him, 'Give me my wages that I may go and support my wife and children.' 'I have no money,' answered he. 'Give me produce,' he demanded; 'I have none,' he replied. 'Give me land.' — 'I have none.' 'Give me cattle.' — 'I have none. 'Give me pillows and bedding.' — 'I have none.' [So] he slung his things behind him and went home with a sorrowful heart.<span class="x" onmousemove="('comment',' Lit., 'with blasting of spirit'. ');">³</span>

אמר לו בשעה שאמרת לי תן לי שכרי ואמרתי אין לי מעות במה חשדתני אמרתי שמא פרקמטיא בזול נזדמנה לך ולקחת בהן ובשעה שאמרת לי תן לי בהמה ואמרתי אין לי בהמה במה חשדתני אמרתי שמא מושכרת ביד אחרים בשעה שאמרת לי תן לי קרקע ואמרתי לך אין לי קרקע במה חשדתני אמרתי שמא מוחכרת ביד אחרים היא ובשעה שאמרתי לך אין לי פירות במה חשדתני אמרתי שמא אינן מעושרות ובשעה שאמרתי לך אין לי כרים וכסתות במה חשדתני אמרתי שמא הקדיש כל נכסיו לשמים

After the Festival his employer took his wages in his hand together with three laden asses, one bearing food, another drink, and the third various sweetmeats, and went to his house. After they had eaten and drunk, he gave him his wages. Said he to him, 'When you asked me, "Give me my wages," and I answered you, "I have no money," of what did you suspect me?' 'I thought, Perhaps you came across cheap merchandise and had purchased it therewith.' 'And when you requested me, "Give me cattle," and I answered, "I have no cattle," of what did you suspect me?' 'I thought, they may be hired to others.' 'When you asked me, "Give me land," and I told you, "I have no land," of what did you suspect me?' 'I thought, perhaps it is leased to others.' 'And when I told you, "I have no produce," of what did you suspect me?' 'I thought, Perhaps they are not tithed.' 'And when I told you, "I have no pillows or bedding," of what did you suspect me?' 'I thought, perhaps he has sanctified all his property to Heaven.' 'By the [Temple] service!' exclaimed he, 'it was even so; I vowed away all my property because of my son Hyrcanus, who would not occupy himself with the Torah, but when I went to my companions in the South they absolved me of all my vows. And as for you, just as you judged me favourably, so may the Omnipresent judge you favourably.'

א"ל העבודה כך היה הדרתי כל נכסי בשביל הורקנוס בני שלא עסק בתורה וכשבאתי אצל חבירי בדרום התירו לי כל נדרי ואתה כשם שדנתני לזכות המקום ידין אותך לזכות

Our Rabbis taught: It happened that a certain pious man<span class="x" onmousemove="('comment',' [H], the phrase generally designates either R. Judah b. Baba or R. Judah b. ila'i (Rashi). ');">⁴</span>

ת"ר מעשה בחסיד אחד שפדה ריבה אחת בת ישראל ולמלון השכיבה תחת מרגלותיו למחר ירד וטבל ושנה לתלמידיו

ransomed an Israelite maiden [from captivity]; at the inn he made her lie at his feet. On the morrow he went down, had a ritual bath, and learnt with his disciples. Said he to them, 'When I made her lie at my feet, of what did you suspect me?' 'We thought, perhaps there is a disciple amongst us who[se character] is not clearly known<span class="x" onmousemove="('comment',' Lit., 'tested', 'examined'. ');">⁵</span>

ואמר (להן) בשעה שהשכבתיה תחת מרגלותי במה חשדתוני אמרנו שמא יש בנו תלמיד שאינו בדוק לרבי

to our Master.'<span class="x" onmousemove="('comment',' So you could not trust him. ');">⁶</span>

בשעה שירדתי וטבלתי במה חשדתוני אמרנו שמא מפני טורח הדרך אירע קרי לרבי אמר להם העבודה כך היה ואתם כשם שדנתוני לכף זכות המקום ידין אתכם לכף זכות

'When I descended and had a ritual bath, of what did you suspect me?' 'We thought, perhaps through the fatigue of the journey the Master was visited by nocturnal pollution.' 'By the [Temple] Service!' exclaimed he to them, 'it was even so. And just as you judged me favourably, so may the Omnipresent judge you favourably.'

תנו רבנן פעם אחת הוצרך דבר אחד לתלמידי חכמים אצל מטרוניתא אחת שכל גדולי רומי מצויין אצלה אמרו מי ילך אמר להם ר' יהושע אני אלך

Our Rabbis taught: The scholars were once in need of something from a noblewoman where all the great men of Rome were to be found. Said they, 'Who will go?' 'I will go,' replied R. Joshua. So R. Joshua and his disciples went. When he reached the door of her house, he removed his tefillin<span class="x" onmousemove="('comment',' Which were then worn during the day. ');">⁷</span>

הלך רבי יהושע ותלמידיו כיון שהגיע לפתח ביתה חלץ תפיליו ברחוק ארבע אמות ונכנס ונעל הדלת בפניהן אחר שיצא ירד וטבל ושנה לתלמידיו

at a distance of four cubits, entered, and shut the door in front of them. After he came out he descended, had a ritual bath, and learnt with his disciples. Said he to them, 'When I removed my tefillin, of what did you suspect me?' 'We thought, our Master reasons, "Let not sacred words enter a place of uncleanness".' 'When I shut [the door], of what did you suspect me?' 'We thought, perhaps he has [to discuss] an affair of State with her.' 'When I descended and had a ritual bath, of what did you suspect me?' 'We thought, perhaps some spittle spurted from her mouth upon the Rabbi's garments.'<span class="x" onmousemove="('comment',' Which by rabbinical law affects levitical purity; cf. supra 15b, 17b. ');">⁸</span>

ואמר (להן) בשעה שחלצתי תפילין במה חשדתוני אמרנו כסבור רבי לא יכנסו דברי קדושה במקום טומאה

'By the [Temple] Service!' exclaimed he to them', 'it was even so; and just as you judged me favourably, so may the Omnipresent judge you favourably.'

בשעה שנעלתי במה חשדתוני אמרנו שמא דבר מלכות יש בינו לבינה

WE MAY CLEAR AWAY CLEAN <i>TERUMAH</i>, etc. But that is obvious? — It is necessary [to teach it] only where it is lying in the hand of an Israelite; you might say, Since It Is of no use<span class="x" onmousemove="('comment',' Lit., 'not fit'. ');">⁹</span>

בשעה שירדתי וטבלתי במה חשדתוני אמרנו שמא ניתזה צינורא מפיה על בגדיו של רבי אמר להם העבודה כך היה ואתם כשם שדנתוני לזכות המקום ידין אתכם לזכות:

for him, it is forbidden [to handle it]; he [the Tanna] informs us therefore [that] since it is fit for a priest it is permitted.

מפנין תרומה טהורה וכו': פשיטא לא צריכא דמנחה ביד ישראל מהו דתימא כיון דלא חזיא ליה אסור קמ"ל כיון דחזיא לכהן שפיר דמי:

DEM'AI, etc. But dem'ai is not fit for him? — Since if he desired he could renounce [ownership of] his property and become a poor man, whereby it would be fit for him, it is fit for him now too. For we learnt: The poor may be fed with dem'ai and billeted soldiers may be given dem'ai. And R. Huna said, It was taught: Beth Shammai maintain: The poor may not be given dem'ai as food, nor billeted soldiers; but Beth Hillel rule: The poor may be given dem'ai as food, and [likewise] billeted soldiers.<span class="x" onmousemove="('comment',' V. Dem. III, I. ');">¹⁰</span>

ודמאי (וכו'): דמאי הא לא חזי ליה כיון דאי בעי מפקר ליה לנכסיה והוה עני וחזיא ליה השתא נמי חזי ליה דתנן מאכילין את העניים דמאי ואת האכסניא דמאי ואמר רב הונא תנא ב"ש אומרים אין מאכילין את העניים דמאי ואת האכסניא דמאי וב"ה אומרים מאכילין את העניים דמאי ואת האכסניא דמאי:

AND THE FIRST TITHE WHOSE <i>TERUMAH</i> HAS BEEN SEPARATED. But that is obvious? — It is necessary [to teach it] only where he anticipated [the separation of] the first tithe in the ears, and separated <i>terumah</i> of tithe but not the great <i>terumah</i>.<span class="x" onmousemove="('comment',' The great terumah is a portion of the produce, unspecified by Scriptural law, which the Israelite must give to the priests; for terumah of the tithe, v. n. on Mishnah. The great terumah was to be separated first and then first tithe. But here the order was reversed, and the Israelite separated the tithe whilst the grain was yet in the ears. ');">¹¹</span>

ומעשר ראשון שניטלה תרומתו וכו': פשיטא לא צריכא שהקדימו בשבולים ונטלה הימנו תרומת מעשר ולא נטלה הימנו תרומה גדולה

And this is as the following dictum of R. Abbahu in the name of Resh Lakish: First tithe which one anticipated in the ears is exempt from the great <i>terumah</i>, for it is said, then ye shall offer up an heave-offering of it for the Lord, a tithe of the tithe:<span class="x" onmousemove="('comment',' Num. XVIII, 26. ');">¹²</span>

וכי הא) דא"ר אבהו אר"ל מעשר ראשון שהקדימו בשבולין פטור מתרומה גדולה שנא' (במדבר יח, כו) והרמותם ממנו תרומת ה' מעשר מן המעשר מעשר מן המעשר אמרתי לך ולא תרומה גדולה ותרומת מעשר מן המעשר

I ordered thee [to offer] a tithe of the tithe, but not the great <i>terumah</i> plus the <i>terumah</i> of the tithe of the tithe. R. Papa said to Abaye: If so, even if he anticipates it in the stack,<span class="x" onmousemove="('comment',' I.e., when it is no longer in the ears but has been piled up in stacks. ');">¹³</span>

א"ל רב פפא לאביי א"ה אפי' הקדימו בכרי נמי ליפטר א"ל עליך אמר קרא (במדבר יח, כט) מכל מתנותיכם תרימו וגו'

he should be exempt? — For your sake Scripture writes, out of all your gifts ye shall offer every heave-offering of the Lord.<span class="x" onmousemove="('comment',' Num. XVIII, 29; i.e., all is an extension, and shows that the offering is due even in such a case. 'For your sake' or, 'concerning you' — to refute this possibility. ');">¹⁴</span>

ומה ראית האי אידגן והאי לא אידגן:

And what [reason] do you see [to interpret thus]?<span class="x" onmousemove="('comment',' To apply the limitation of the first verse to the one case and the extension if the second to the other- perhaps it should be reversed. ');">¹⁵</span>

ומעשר שני וכו': פשיטא לא צריכא שנתן את הקרן ולא נתן את החומש הא קמ"ל דאין חומש מעכב:

— The One has become corn [dagan], while the other has not become corn.<span class="x" onmousemove="('comment',' The priestly due, i.e., the great terumah, is 'the first-fruits of thy corn' (Deut. XVIII, 4). Hence once it is piled up as corn it is due, and one cannot evade his obligations by reversing the order of the gifts. ');">¹⁶</span>

והתורמס היבש כו': דווקא יבש אבל לח לא מ"ט כיון דמריר לא אכלה:

AND THE SECOND TITHE, etc. But that is obvious? — It is necessary [to teach it] only where the principal has been given but not the fifth:<span class="x" onmousemove="('comment',' When one redeemed the second tithe he had to add a fifth of its value. ');">¹⁷</span> thus he informs us that the fifth is not indispensable.<span class="x" onmousemove="('comment',' To the validity of the redemption, and the redeemed produce may be consumed anywhere, even though the fifth has not been added. ');">¹⁸</span> AND DRY LUPINES, etc. Only dry, but not moist. What is the reason? Since it is bitter, she [the goat] will not eat it.