Shabbat 290

אלא לעדות אשה בלבד

in evidence concerning a woman alone.<span class="x" onmousemove="('comment',' He is valid to attest a man's death, so that his wife may remarry v. Yeb. 90b. ');">¹</span> The scholars asked: What about a witness [attesting] what he heard from another witness in evidence relating to a firstling?<span class="x" onmousemove="('comment',' A firstling of animals may not be eaten until it receives a blemish accidentally, which must be proved by witnesses. ');">²</span>

איבעיא להו עד מפי עד לעדות בכור מהו רב אמי אסיר ורב אסי שרי

— R. Ammi forbids [the admission of his testimony]; while R. Assi permits it. Said R. Ammi to R. Ashi, But the School of Menasseh taught: A witness testifying what he heard from another witness is valid in testimony concerning a woman alone? — Say: Only in testimony for which a woman is valid.<span class="x" onmousemove="('comment',' A woman is a valid witness only in certain matters, which includes a firstling's blemish, and in these hearsay too is admissible. ');">³</span> R. Yemar recognized as fit a witness [testifying] from the mouth of another witness in respect to a firstling, [whereupon] Meremar called him 'Yemar who permits firstlings.'<span class="x" onmousemove="('comment',' Said in a critical spirit. ');">⁴</span>

א"ל רב אמי לרב אסי והא תנא דבי מנשיא אין עד מפי עד כשר אלא לעדות אשה בלבד אימא לעדות שהאשה כשרה לה בלבד רב יימר אכשר עד מפי עד לבכור קרי עליה מרימר יימר שרי בוכרא והלכתא עד מפי עד כשר לבכור:

Yet the law is, A witness [testifying] from the mouth of another witness is valid in respect to firstlings. HONEYCOMBS. When R. Oshaia came from Nehardea, he came and brought a Baraitha with him:<span class="x" onmousemove="('comment',' Lit., 'in his hand'. ');">⁵</span>

חלות דבש: כי אתא רב הושעיא מנהרדעא אתא ואייתי מתניתא בידיה זיתים וענבים שריסקן מע"ש ויצאו מעצמן אסורין ור"א ור"ש מתירין

If one crushes olives and grapes on the eve of the Sabbath, and they [their juices] ooze out of themselves, they are forbidden; but R. Eleazar and R. Simeon permit them. R. Joseph observed. Does he come to inform us of another person?<span class="x" onmousemove="('comment',' What purpose does this Baraitha serve? The, same principle is expressed in our Mishnah by R. Eleazar, and he merely tells us that it is also R. Simeon's view. ');">⁶</span> — Said Abaye to him, He comes to tell us much. For if [we learnt] from our Mishnah [alone], I would argue, Only there [is it thus], since it [the honey] was a [solid] foodstuff originally and is now a foodstuff; but here that they [the grapes, etc.] were originally a foodstuff but now<span class="x" onmousemove="('comment',' Lit., 'at the end'. ');">⁷</span>

אמר רב יוסף גברא יתירא אתא לאשמעינן א"ל אביי טובא קמ"ל דאי ממתניתין הוה אמינא התם הוא דמעיקרא אוכלא ולבסוף אוכלא אבל הכא דמעיקרא אוכלא ולבסוף משקה אימא לא קמ"ל:

a fluid, I would say, It is not so. Hence he informs us [otherwise]. <b><i>MISHNAH</i></b>. WHATEVER WAS PUT INTO HOT WATER BEFORE THE SABBATH MAY BE STEEPED [AGAIN] IN HOT WATER ON THE SABBATH; BUT WHATEVER WAS NOT PUT INTO HOT WATER BEFORE THE SABBATH MAY [ONLY] BE RINSED WITH HOT WATER ON THE SABBATH, EXCEPT OLD SALTED [PICKLED] FISH, [SMALL SALTED FISH],<span class="x" onmousemove="('comment',' Var. lec. omits this. ');">⁸</span>

<big><strong>מתני׳</strong></big> כל שבא בחמין מערב שבת שורין אותו בחמין בשבת וכל שלא בא בחמין מערב שבת מדיחין אותו בחמין בשבת חוץ מן המליח הישן (ודגים מלוחין קטנים) וקולייס האיספנין שהדחתן זו היא גמר מלאכתן:

AND THE COLIAS OF THE SPANIARDS,<span class="x" onmousemove="('comment',' A kind of tunny-fish. ');">⁹</span> BECAUSE THEIR RINSING COMPLETES THEIR PREPARATION.<span class="x" onmousemove="('comment',' V. supra 39a top for notes. ');">¹⁰</span>

<big><strong>גמ׳</strong></big> כגון מאי אמר רב ספרא כגון תרנגולתא דר' אבא ואמר רב ספרא זימנא חדא איקלעית להתם ואוכלן מיניה ואי לא רבי אבא דאשקיין חמרא בר תלתא טרפי איתנסי

<b><i>GEMARA</i></b>. What, for example?<span class="x" onmousemove="('comment',' Is put into hot water and then steeped again. ');">¹¹</span> R. Safra said: E.g., R. Abba's fowl[s].<span class="x" onmousemove="('comment',' Which he boiled and kept many days in hot water until they dissolved; then he ate them as a remedy. ');">¹²</span>

רבי יוחנן רייק מכותח דבבלאי אמר רב יוסף ולירוק אנן מתרנגולתא דרבי אבא ועוד אמר רב גזא זימנא חדא איקלעית להתם ועבדית כותח דבבלאי שאילו מיניה כל בריחי מערבא:

R. Safra also said: I once paid a visit there [Palestine] and ate thereof, and but for R. Abba who made me drink wine of three foliages<span class="x" onmousemove="('comment',' I.e., in the third year. ');">¹³</span> I would have been in danger.<span class="x" onmousemove="('comment',' I was moved to expectorate, so sickly was it. ');">¹⁴</span>

כל שלא בא בחמין וכו': הדיח מאי אמר רב יוסף הדיח חייב חטאת אמר מר בריה דרבינא אף אנן נמי תנינא חוץ ממליח ישן וקולייס האיספנין שהדחתן זו היא גמר מלאכתן שמע מינה

R. Johanan expectorated at [the mention of] Babylonian kutah.<span class="x" onmousemove="('comment',' He disliked it so much. ');">¹⁵</span> Said R. Joseph: Then we [Babylonians] should expectorate at R. Abba's fowl!<span class="x" onmousemove="('comment',' The disparagement of the Babylonian delicacy gave him offence. ');">¹⁶</span>

יתיב רבי חייא בר אבא ורבי אסי קמיה דרבי יוחנן ויתיב רבי יוחנן וקא מנמנם אמר ליה רבי חייא בר אבא לרבי אסי מפני מה עופות שבבבל שמנים א"ל כלך למדבר עזה ואראך שמנים מהן מפני מה מועדים שבבבל שמחים מפני שהן עניים מפני מה ת"ח שבבבל מצויינין לפי שאינן בני תורה מפני מה עובדי כוכבים מזוהמי' מפני שאוכלין שקצי' ורמשי'

Moreover, R. Gaza has related, I once paid a visit there [in Palestine] and prepared some Babylonian kutah, and all the invalids of the West [Palestine] asked me for it. WHATEVER WAS NOT PUT INTO HOT WATER, etc. What if one does rinse [them]?<span class="x" onmousemove="('comment',' The old salted fish etc. ');">¹⁷</span>

איתער בהו רבי יוחנן אמר להו דרדקי לא כך אמרתי לכם (משלי ז, ד) אמור לחכמה אחותי את אם ברור לך הדבר כאחותך שהיא אסורה לך אומרהו ואם לאו לא תאמרהו אמרו ליה ולימא לן מר איזה מהן מפני מה עופות שבבבל שמנים מפני שלא גלו שנאמר (ירמיהו מח, יא) שאנן מואב מנעוריו ושקט הוא אל שמריו ובגולה לא הלך

R. Joseph said: If one rinses them, he incurs a sin-offering. Mar the son of Rabina said, We too learnt thus: EXCEPT OLD SALTED [PICKLED] FISH, AND THE COLIAS OF THE SPANIARDS, BECAUSE THEIR RINSING COMPLETES THEIR PREPARATION: this proves it.<span class="x" onmousemove="('comment',' Since it completes their preparation it is the equivalent of boiling. ');">¹⁸</span> R. Hiyya b. Abba and R. Assi were sitting before R. Johanan, while R. Johanan was sitting and dozing. Now, R. Hiyya b. Abba asked R. Assi, Why are the fowls in Babylonia fat?<span class="x" onmousemove="('comment',' Fatter than the Palestinian ones. ');">¹⁹</span>

והכא מנלן דגלו דתניא רבי יהודה אומר נ"ב שנה לא עבר איש ביהודה שנאמר (ירמיהו ט, ט) על ההרים אשא בכי ונהי וגו' מעוף השמים ועד בהמה נדדו הלכו בהמ"ה בגימטריא חמשין ותרתין הוו

Go to the wilderness of Gaza, replied he, and I will show you fatter ones. Why are the festivals in Babylon [so] joyous? Because they [its inhabitants] are poor.<span class="x" onmousemove="('comment',' And live drably during the rest of the year, therefore they appreciate the festivals all the more. ');">²⁰</span> Why are the scholars in Babylonia distinguished [in dress]? Because they are not well learned.<span class="x" onmousemove="('comment',' Lit., 'they are not sons of (i.e., they do not possess) the Torah'. — Hence they have nothing else but dress to distinguish them. ');">²¹</span>

א"ר יעקב א"ר יוחנן כולן חזרו חוץ מקולייס האיספנין דאמר רב הני מדרי דבבל מהדרי מיא לעין עיטם והאי כיון דלא שריר שדריה לא מצי סליק

Why are idolaters lustful? Because they eat abominable and creeping things. R. Johanan awoke thereat [and] said to them, Children! did I not this teach you: Say unto wisdom, Thou art my sister:<span class="x" onmousemove="('comment',' Prov. VII, 4. ');">²²</span> if the matter is as clear to thee as that thy sister is interdicted to thee, say it; but if not do not say it? Said they to him, Then let the Master tell us some of these? Why are the fowls of Babylonia fat? Because they were not sent into exile, as it is said, Moab hath been at ease from his youth, and he hath settled on his lees...neither hath he gone into capacity: [therefore his taste remaineth in him, and his scent is not changed].<span class="x" onmousemove="('comment',' Jer. XLVIII, 11. The verse is quoted to show the adverse physical effects of exile. ');">²³</span>

מפני מה מועדים שבבבל שמחים מפני שלא היו באותה קללה דכתיב (הושע ב, יג) והשבתי כל משושה חגה חדשה ושבתה וכל מועדה וכתיב (ישעיהו א, יד) חדשיכם ומועדיכם שנאה נפשי היו עלי לטורח מאי היו עלי לטורח א"ר אלעזר אמר הקב"ה לא דיין לישראל שחוטאין לפני אלא שמטריחין אותי לידע איזו גזירה קשה אביא עליהן א"ר יצחק אין לך כל רגל ורגל שלא באתה בולשת לציפורי ואמר רבי חנינא אין לך כל רגל ורגל שלא בא לטבריה אגמון וקמטון ובעל זמורה

And how do we know that they suffered exile here [in Palestine]? Because it was taught, R. Judah said: For fifty-two years no man passed through Judea, as it is said, For the mountains will I take up a weeping and wailing, and for the pastures of the wilderness a lamentation, because they are burned up, so that none passeth through...both the fowl of the heavens and the beast [behemah] are fled, they are gone:<span class="x" onmousemove="('comment',' Ibid. IX, 9 (E.V. 10). ');">²⁴</span> the numerical value of behemah is fifty-two.<span class="x" onmousemove="('comment',' I.e., [H] = 2; [H] = 5; [H] = 40; [H] = 5. Thus he translates: the fowl of the heavens is fled for fifty-two (years). Of course, the fifty-two years of desolation are based on historical figures (Meg. 11b), and this verse is merely quoted as a support or hint. (Tosaf.). ');">²⁵</span>

מפני מה ת"ח שבבבל מצויינין לפי שאינן בני מקומן דאמרי אינשי במתא שמאי בלא מתא תותבאי (ישעיהו כז, ו) הבאים ישרש יעקב יציץ ופרח ישראל תני רב יוסף אלו תלמידי חכמים שבבבל שעושין ציצין ופרחים לתורה

R. Jacob said in R. Johanan's name: They all returned save the colias of the Spaniards. For Rab said: The water courses of Babylonia carry back the water to the fountain of Etam;<span class="x" onmousemove="('comment',' The highest eminence in Palestine (Zeb. 54b). According to Josephus (Ant. VIII, 7, 3) it was sixty stadia south of Jerusalem, and it supplied the city with water. The mikweh used by the High Priest on the Day of Atonement, which was situated above the Water Gate, was also drawn thence (Yoma 31a). — Thus as the water flowed from Babylonia it carried along the fish which had migrated from Palestine. ');">²⁶</span> but these [colias], since their spine is not firm, could not go up.<span class="x" onmousemove="('comment',' The whole discussion was probably a mere jeu d'espirit as a relaxation after serious study. ');">²⁷</span>

מפני מה עובדי כוכבים מזוהמין שלא עמדו על הר סיני שבשעה

Why are the festivals in Babylonia joyous? Because they were not subject to that curse, whereof it is written, I will also cause all her mirth to cease, her feasts, her new moons, her Sabbaths, and all her solemn assemblies,'<span class="x" onmousemove="('comment',' Hos. II, 13. ');">²⁸</span> and it is written, Your new moons and your appointed feasts my soul hateth: they are a trouble unto me.<span class="x" onmousemove="('comment',' Isa. I, 14. ');">²⁹</span> What does 'they are a trouble unto me' mean? — Said R. Eleazar: The Holy One, blessed be He, saith, Not enough is it for Israel that they sin before Me, but that they trouble Me to know which evil decree I am to bring upon them. R. Isaac said: There is no single festival when troops did not come to Sepphoris.<span class="x" onmousemove="('comment',' V. p. 16, n. 6. They were quartered on the Jews and naturally hindered the joy of the festival. ');">³⁰</span> R. Hanina said: There is no single festival when there did not come to Tiberias a general with his suite and centurions.<span class="x" onmousemove="('comment',' [H] lit., 'cane bearer', but MS.O. reads: [H], a general. For [H] Jast. suggests that [H] (= comites, members of the imperial cabinet) should be read. [H] = rod bearers, i.e., centurions. ');">³¹</span> Why are the scholars of Babylonia distinguished [in dress]? Because they are not in their [original] homes,<span class="x" onmousemove="('comment',' i.e., they hail from Palestine. ');">³²</span> as People say, In my own town my name [is sufficient]; away from home, my dress.<span class="x" onmousemove="('comment',' There I must make myself known and distinguished through dress. — This is certainly a more charitable explanation than the previous. ');">³³</span> In days to come shall Jacob take root, Israel shall blossom [yaziz] and bud [ufarah].<span class="x" onmousemove="('comment',' Isa. XXVII, 6. ');">³⁴</span> R. Joseph recited, This refers to scholars in Babylonia who wreathe blossoms [ziziz] and flowers [perahim] around the Torah.<span class="x" onmousemove="('comment',' This is in support of R. Johanan's estimate of the Babylonian scholars. ');">³⁵</span> Why are idolaters lustful? Because they did not stand at Mount Sinai. For when