Yevamot 227

דבר טלי וטליא וליטיילו התם דאי משכחי להו מייתי להו אלמא קסבר קטן אוכל נבלות אין ב"ד מצווין להפרישו לימא מסייע ליה לא יאמר אדם לתינוק הבא לי מפתח הבא לי חותם אלא מניחו תולש מניחו זורק

lead forth some boys and girls [to the spot] and let them take a walk<span class="x" onmousemove="('comment',' Or, 'let them play' (Rashi). ');">¹</span> there, for if they find [the keys] they will bring them back'. [From this] it is clearly evident that he<span class="x" onmousemove="('comment',' R. Pedath, who saw no objection to the children's desecration of the Sabbath. ');">²</span> is of the opinion that if a minor eats <i>nebelah</i>,<span class="x" onmousemove="('comment',' V. Glos. Symbolic of any religious transgression. ');">³</span> it is not the duty of the <i>Beth din</i> to take it away from him.<span class="x" onmousemove="('comment',' Lit., 'to separate him'. ');">⁴</span> May it be suggested that the following provides support for his view? A man must not say to a child, 'Bring me<span class="x" onmousemove="('comment',' On the Sabbath, from a public domain. ');">⁵</span>

אמר אביי תולש בעציץ שאינו נקוב זורק בכרמלית דרבנן:

a key', or 'bring me<span class="x" onmousemove="('comment',' On the Sabbath, from a public domain. ');">⁵</span> a seal'; but he may allow him to pluck or to throw!<span class="x" onmousemove="('comment',' If he does that of his own accord. Which proves that though a child may not be ordered to break a religious law he need not he interfered with if he does it on his own account. ');">⁶</span> Abaye replied: 'To pluck' [may refer] to a non-perforated plant-pot,<span class="x" onmousemove="('comment',' The plants in which draw no nourishment from the ground and cannot consequently he regarded as attached to it. ');">⁷</span> and 'to throw' [may refer] to a neutral domain,<span class="x" onmousemove="('comment',' Karmelith [H] neither a public nor a private domain. V. Glos. ');">⁸</span> [acts which are no more than prohibitions] of the Rabbis.<span class="x" onmousemove="('comment',' In the case of Pentateuchal prohibitions, however, a child must he stopped even if he acts quite innocently. ');">⁹</span>

ת"ש עובד כוכבים שבא לכבות אין אומרים לו כבה ואל תכבה מפני שאין שביתתו עליהם קטן הבא לכבות אומרים לו אל תכבה ששביתתו עליהם

Come and hear: If an idolater came to extinguish [a fire],<span class="x" onmousemove="('comment',' On the Sabbath when labour is forbidden to an Israelite. ');">¹⁰</span> he is not to be told either. 'Put it out' or 'Do not put it out', because it is not the duty of the Israelites present<span class="x" onmousemove="('comment',' Lit., 'upon them'. ');">¹¹</span> to enforce his Sabbath rest. If a minor [Israelite], however, came to extinguish [the fire], he must be told, 'Do not put it out', since it is the duty of the Israelites present<span class="x" onmousemove="('comment',' Lit., 'upon them'. ');">¹¹</span> to enforce his Sabbath rest!<span class="x" onmousemove="('comment',' Shab. 121a. Which shews, contrary to the opinion of R. Pedath, that even where a child acts in pure innocence, he must he prevented from transgressing a law. ');">¹²</span> R. Johanan replied: [The child is inhibited only] where he [appears to] act with his father's approval.<span class="x" onmousemove="('comment',' I.e., if his father is present at the time he commits the transgression. The father's silence is interpreted as approval and encouragement of the child to continue his forbidden act. Hence the rule that he must he prevented from the desecration of the Sabbath. When, however, the child acts in the absence of his father it is no one's duty to restrain him. ');">¹³</span>

א"ר יוחנן בעושה על דעת אביו דכוותיה גבי עובד כוכבים דעושה על דעת ישראל מי שרי עובד כוכבים אדעתא דנפשיה עביד

Similarly, then, in respect of the idolater,<span class="x" onmousemove="('comment',' Mentioned in the same context (Shab 121a). ');">¹⁴</span> [it is a case] where he acts with the approval of an Israelite? Is this, however, permitted!<span class="x" onmousemove="('comment',' Surely not. Whatever an Israelite is forbidden to do on the Sabbath he must not ask an idolater to do for him. ');">¹⁵</span> — An idolater acts on his own initiative.<span class="x" onmousemove="('comment',' He does not wait for the Israelite's encouragement, since he well knows that after the Sabbath he will he duly rewarded for his labour. Hence it is not necessary for any Israelite to prevent him from acting as he desires. ');">¹⁶</span> Come and hear: If the child of a <i>haber</i><span class="x" onmousemove="('comment',' [H], lit., 'associate' (v. Glos). One who observes all religious laws including those relating to the priestly and Levitical gifts, which were occasionally neglected by the 'am ha-arez. ');">¹⁷</span> was in the habit of visiting his mother's father who was an <i>'am ha-rez</i>,<span class="x" onmousemove="('comment',' [H], lit., 'people of the land' (v. supra n. 12). ');">¹⁸</span>

ת"ש בן חבר שרגיל לילך אצל אבי אמו עם הארץ אין חוששין שמא יאכילנו דברים שאינם מתוקנים מצא בידו פירות אין זקוק לו אמר רבי יוחנן בדמאי הקילו

there is no need to apprehend that [the latter] might feed him with [levitically] unprepared foodstuffs;<span class="x" onmousemove="('comment',' Produce of the land on which the levitical dues have not been given. ');">¹⁹</span> and if fruit<span class="x" onmousemove="('comment',' I.e., any land produce, liable to levitical dues. ');">²⁰</span> was found in his<span class="x" onmousemove="('comment',' The child's. ');">²¹</span> possession, it is not necessary [to take it from] him!<span class="x" onmousemove="('comment',' I.e., he may eat of it, though, as the fruit of an 'am ha-arez, on which the necessary dues may not have been given, it is forbidden for consumption. From this it follows that there is no need to prevent a child from transgression. An objection against those who hold the contrary view! ');">²²</span> — R. Johanan replied: The law was relaxed in respect of <i>demai</i>.<span class="x" onmousemove="('comment',' [H], land produce belonging to an 'am ha-arez (v. Glos.), since the prohibition of such produce is due to suspicion only. It is not certain that the prescribed dues were not given by the 'am ha-arez. ');">²³</span>

אלא טעמא דדמאי הא ודאי בעא לעשורי והאמר ר' יוחנן בעושה על דעת אביו אלא רבי יוחנן ספוקי מספקא ליה קאי הכא מדחי קאי הכא מדחי

The reason, then,<span class="x" onmousemove="('comment',' Why the child is not prevented from the consumption of the fruit mentioned. ');">²⁴</span> is because [the fruit was] <i>demai</i>,<span class="x" onmousemove="('comment',' [H], land produce belonging to an 'am ha-arez (v. Glos.), since the prohibition of such produce is due to suspicion only. It is not certain that the prescribed dues were not given by the 'am ha-arez. ');">²³</span> but [had its prohibition been] certain<span class="x" onmousemove="('comment',' If, for instance, it had been definitely known that it had not been tithed. ');">²⁵</span> it would have been necessary to tithe it;<span class="x" onmousemove="('comment',' Before the child could be allowed to eat of it. ');">²⁶</span> but, surely [it may be objected] R. Johanan said<span class="x" onmousemove="('comment',' Supra, in explanation of the citation from Shab. 121a. ');">²⁷</span>

ת"ש בן חבר כהן שרגיל לילך אצל אבי אמו כהן עם הארץ אין חוששין שמא יאכילנו תרומה טמאה מצא בידו פירות אין זקוק לו בתרומה דרבנן

that [a child is inhibited only] where he [appears to] act with his father's approval<span class="x" onmousemove="('comment',' Why, then, should the child, where he acts in all innocence and where his father's approval is not in question, be prevented from eating of the levitically unprepared fruit? ');">²⁸</span> — But [the fact is that] R. Johanan was in doubt. When, therefore, he dealt with the one subject<span class="x" onmousemove="('comment',' Lit., 'standing here'. ');">²⁹</span> he rebutted the argument<span class="x" onmousemove="('comment',' Lit., 'thrusts', thus preventing his disciples from drawing any definite, and possibly erroneous, conclusion, ');">³⁰</span> and when he dealt with the other<span class="x" onmousemove="('comment',' Lit., 'standing here'. ');">²⁹</span> he [again] rebutted the argument.<span class="x" onmousemove="('comment',' Lit., 'thrusts', thus preventing his disciples from drawing any definite, and possibly erroneous, conclusion, ');">³⁰</span>

תא שמע יונק תינוק והולך מעובדת כוכבים ומבהמה טמאה ואין חוששין ביונק שקץ ולא יאכילנו נבלות וטרפות שקצים ורמשים ומכולן יונק מהם ואפילו בשבת ובגדול אסור אבא שאול אומר נוהגין היינו שיונקים מבהמה טהורה ביום טוב

Come and hear: If the child of a <i>haber</i><span class="x" onmousemove="('comment',' V. supra p. 801, n. 12. ');">³¹</span> who was a priest was in the habit of visiting his mother's father who was a priest and an <i>'am ha-arez</i>,<span class="x" onmousemove="('comment',' V. loc. cit. n. 13. ');">³²</span> there is no need to apprehend that [the latter] might feed him with unclean <i>terumah</i>; and if fruit was found in his<span class="x" onmousemove="('comment',' The child's. ');">³³</span> possession it is not necessary [to take it away from] him!<span class="x" onmousemove="('comment',' Cf. supra note, mutatis mutandis. The consumption of unclean terumah is forbidden Pentateuchally (cf. supra 73b)! ');">³⁴</span> — [This refers only] to Rabbinical <i>terumah</i>.<span class="x" onmousemove="('comment',' That which is given from the fruit of the trees (apart from vine and olive trees) which is Pentateuchally exempt. ');">³⁵</span>

קתני מיהא אין חוששין ביונק שקץ התם משום סכנה אי הכי גדול נמי

Come and hear: An [Israelite] child may be regularly<span class="x" onmousemove="('comment',' Lit., 'and goes'. ');">³⁶</span> breast fed by an idolatress or an unclean beast, and there is no need to have scruples about his sucking from a detestable thing;<span class="x" onmousemove="('comment',' Which is forbidden to adults. Cf. Lev. XI, 10ff. ');">³⁷</span> but he must not be directly fed with nebeloth,<span class="x" onmousemove="('comment',' Plural of nebelah (v. Glos.). ');">³⁸</span> terefoth,<span class="x" onmousemove="('comment',' The sing. is terefah q.v. Glos. ');">³⁹</span> detestable creatures or reptiles. From all these, however, he may suck, even on the Sabbath,<span class="x" onmousemove="('comment',' When sucking is under certain conditions forbidden, as explained infra. ');">⁴⁰</span>

גדול בעי אומדנא קטן נמי ליבעי אומדנא אמר רב הונא בריה דרב יהושע סתם תינוק מסוכן אצל חלב:

though this is forbidden to an adult.<span class="x" onmousemove="('comment',' The milk of an unclean beast is for adults Pentateuchally forbidden. Cf. Bek. 6b. ');">⁴¹</span> Abba Saul stated: It was our practice to suck from a clean beast on a festival.<span class="x" onmousemove="('comment',' When the restrictions on work are not as rigid as those of the Sabbath. ');">⁴²</span> At any rate it was here stated that 'there is no need to have scruples about his sucking from a detestable thing'!<span class="x" onmousemove="('comment',' Though he is eating a Pentateuchally forbidden food (v. supra n. 6 and cf. supra p. 802, n. 4)! ');">⁴³</span> — [The permissibility] there is due to [the presence of] danger.<span class="x" onmousemove="('comment',' Without food the child's life is endangered. ');">⁴⁴</span> If so, an adult also [should be permitted]!<span class="x" onmousemove="('comment',' When life is in danger any religious law may be infringed. ');">⁴⁵</span>

אבא שאול אומר נוהגין היינו שיונקים מבהמה טהורה ביום טוב: היכי דמי אי דאיכא סכנה אפילו בשבת נמי ואי דליכא סכנה אפילו ביום טוב אסור לא צריכא דאיכא צערא

— [Permissibility for] an adult is dependent on medical opinion.<span class="x" onmousemove="('comment',' Lit., 'requires an estimate'. Before he is allowed to eat of the forbidden food it is necessary to obtain medical opinion that delay until the conclusion of the Sabbath, for instance, would involve him in danger. ');">⁴⁶</span> [Permissibility for] a child also should be made dependent on medical opinion!<span class="x" onmousemove="('comment',' Cf. supra n. 11. ');">⁴⁷</span> — R. Huna son of R. Joshua replied: The ordinary child is in danger when deprived of his<span class="x" onmousemove="('comment',' Lit., 'at'. ');">⁴⁸</span> milk. 'Abba Saul stated: It was our practice to suck from a clean beast on a festival'. How is one to understand this?<span class="x" onmousemove="('comment',' The circumstances in which Abba Saul and his friends were permitted to commit an apparently forbidden act. ');">⁴⁹</span>

וקסבר מפרק כלאחר יד הוא שבת דאיסור סקילה גזרו רבנן יו"ט דאיסור לאו לא גזרו ביה רבנן

If danger was involved, [the sucking should be permitted] even on the Sabbath also; and if no danger was involved, it should be forbidden even on a festival! — This can only be understood as a case where<span class="x" onmousemove="('comment',' Lit., 'not necessary (but)'. ');">⁵⁰</span> pain<span class="x" onmousemove="('comment',' Not danger to life. ');">⁵¹</span> was involved, [Abba Saul] being of the opinion [that sucking]<span class="x" onmousemove="('comment',' From the breast. ');">⁵²</span> is an act of indirect<span class="x" onmousemove="('comment',' Or 'unusual'. [H] lit., 'as if by the back of the hand'. ');">⁵³</span> detaching.<span class="x" onmousemove="('comment',' [H] (rt. [H] in Pi'el, 'break down', 'detach') Milking an animal with one's hands is regarded as direct detaching which on the Sabbath is Pentateuchally forbidden (cf Shab. 95a); releasing the milk by sucking is an unusual, or indirect unloading and is only Rabbinically forbidden. ');">⁵⁴</span>

ת"ש (ויקרא יא, מב) לא תאכלום כי שקץ הם לא תאכילום להזהיר הגדולים על הקטנים מאי לאו דאמר להו לא תאכלו לא דלא ליספו ליה בידים

[In respect of the] Sabbath, therefore, where the prohibition<span class="x" onmousemove="('comment',' For actual unloading. ');">⁵⁵</span> [is one involving the penalty] of stoning, the Rabbis have instituted a preventive measure;<span class="x" onmousemove="('comment',' Forbidding also sucking which is indirect unloading. ');">⁵⁶</span> [in respect of] a festival, however, where the prohibition<span class="x" onmousemove="('comment',' For actual unloading. ');">⁵⁵</span> [is only that of] a negative precept,<span class="x" onmousemove="('comment',' Involving no death penalty. ');">⁵⁷</span> the Rabbis have not instituted any preventive measure.

תא שמע (ויקרא יז, יב) כל נפש מכם לא תאכל דם להזהיר הגדולים על הקטנים מאי לאו דאמרי להו לא תאכלו לא דלא ליספו להו בידים

Come and hear: <i>These ye shall not eat,<span class="x" onmousemove="('comment',' [H] (Kal of [H]). V. infra n. 7. ');">⁵⁸</span></i> for they are a detestable thing<span class="x" onmousemove="('comment',' Lev. XI, 42. ');">⁵⁹</span> [is to be understood<span class="x" onmousemove="('comment',' Since the prohibition of such food for adults has already been mentioned elsewhere. ');">⁶⁰</span> as] <i>'you shall not allow them to eat</i>',<span class="x" onmousemove="('comment',' [H] (Hif. of [H]). ');">⁶¹</span> this being a warning<span class="x" onmousemove="('comment',' Lit., 'to warn', 'caution', 'admonish'. ');">⁶²</span>

ת"ש (ויקרא כא, א) אמור ואמרת להזהיר גדולים על הקטנים מאי לאו דאמר להו לא תיטמו לא דלא ליטמו להו בידים

to the older men concerning the young children. Does not this imply<span class="x" onmousemove="('comment',' Lit., 'what not?' ');">⁶³</span> that [minors] must be ordered, you shall not eat [such things']!<span class="x" onmousemove="('comment',' Even if they act on their own. An objection against R. Pedath (cf. supra p. 801, n. 7)! ');">⁶⁴</span> — No; that [adults] may not give them<span class="x" onmousemove="('comment',' BaH. Cur. edd., 'him'. ');">⁶⁵</span> with their own hands.<span class="x" onmousemove="('comment',' Cf. supra. 801, n. 8, final clause. ');">⁶⁶</span> Come and hear: <i>No soul of you shall eat blood</i><span class="x" onmousemove="('comment',' Lev. XVII, 12. ');">⁶⁷</span>

וצריכי דאי אשמעינן שקצים

implies<span class="x" onmousemove="('comment',' V. supra note 6 ');">⁶⁸</span> a warning<span class="x" onmousemove="('comment',' Lit., 'to warn', 'caution', 'admonish'. ');">⁶²</span> to the older men concerning the young children. Does not this signify<span class="x" onmousemove="('comment',' Lit., 'what not?' ');">⁶³</span> that [minors] must be told,<span class="x" onmousemove="('comment',' Lit., 'they say to them'. ');">⁶⁹</span> 'Do not eat [blood]'!<span class="x" onmousemove="('comment',' Cf. supra p. 801, n. 7. ');">⁷⁰</span> — No; that [adults] must not give them with their own hands.<span class="x" onmousemove="('comment',' Cf. supra. 801, n. 8, final clause. ');">⁶⁶</span> Come and hear: <i>Speak&nbsp;… and say</i><span class="x" onmousemove="('comment',' Lev. XXI, 1, a repetition of the rt. [H]. ');">⁷¹</span> conveys a warning<span class="x" onmousemove="('comment',' Lit., 'to warn', 'caution', 'admonish'. ');">⁶²</span> to the older [Priests] concerning the [priests who are] minors. Does not this imply that minors must be ordered not to defile themselves!<span class="x" onmousemove="('comment',' Lit., 'he tells them, Do not be defiled'. An objection against R. Pedath (cf. supra p. 801, n. 7)! ');">⁷²</span> — No; that [adults] must not defile them with their own hands.<span class="x" onmousemove="('comment',' Cf. supra. 801, n. 8, final clause. ');">⁶⁶</span> And [all the Scriptural texts cited are] required. For if we had been informed concerning detestable things only,