Yoma 166

אפשר בחולין פשיטא לא צריכא בשבת

If it be possible with common food [etc.]'. Surely it is self-evident? -This refers to the case [that it would h to be done] on the Sabbath.<span class="x" onmousemove="('comment',' On the Sabbath it is not usually permitted to separate the terumah.');">¹</span> But on the Sabbath, too, It is self-evident, because moving is forbidden only by Rabbinic decree?<span class="x" onmousemove="('comment',' [The prohibition to set aside on Sabbath any of the priestly dues is of Rabbinical origin, in the same category as moving about on the Sabbath articles that are unfit for use (cf. Bez. 36b]) .');">²</span>

בשבת נמי פשיטא טלטול מדרבנן הוא הכא במאי עסקינן בעציץ שאינו נקוב דרבנן

- We deal here with a pot without a hole, the obligation<span class="x" onmousemove="('comment',' To tithe the fruit grown therein.');">³</span> on which, too' is only Rabbinic.<span class="x" onmousemove="('comment',' [I.e., the tebel under consideration grew in a pot without a hole, and consequently not subject biblically to priestly dues. Nevertheless where it can be rendered right by setting aside the dues, we are told one should rather override the shebuth (v. Glos.) involved than feed him with what is regarded as tebel only Rabbinically (Rashi) ].');">⁴</span> .<span class="x" onmousemove="('comment',' [On the interpretation of Rashi which is followed in these notes, the bracketed passage is best omitted, as it is in various MSS. V. D.S.]');">⁵</span>

מר סבר טבל חמור ומר סבר תרומה חמורה

Shall we say that Tannaim have been disputing this matter already?<span class="x" onmousemove="('comment',' [I.e., Rabbah's principle that we override the shebuth rather than to feed him, with produce which is tebel only Rabbinically, v. p. 408, n. 10].');">⁶</span> For it was taught: If one was bitten by a snake, one may call for him a physician from one place into another,<span class="x" onmousemove="('comment',' On the Sabbath, as a rule, that would not be permitted, but in the case of a possible danger to human life, that restriction would be inoperative.');">⁷</span> or tear open a hen for him, or cut leak from the ground for him, give it to him to eat, without having separated the tithe thereof; this is the view of Rabbi.

לימא תנאי היא דתניא מי שנשכו נחש קורין לו רופא ממקום למקום ומקרעין לו את התרנגולת וגוזזין לו את הכרישין ומאכילין אותו ואין צריך לעשר דברי רבי ר' אלעזר בר' שמעון אומר לא יאכל עד שיעשר

R'Eleazar son of R'Simeon said: He must not eat until tithe has been separated. Shall we say that it is in accord with R'Eleazar son of R'Simeon, and not with Rabbi?<span class="x" onmousemove="('comment',' [I.e., Rabbah's principle is in agreement with R. Eleazar b. R. Simeon, who likewise holds that the vegetables must be first tithed even on Sabbath, although they are subject to tithes only Rabbinically].');">⁸</span> - You may even say that it is in accord with Rabbi's view.

נימא ר' אלעזר בר' שמעון היא ולא רבי

Rabbi [one may say] makes his statement only here because the tithe of vegetables is in question and that is due but Rabbinically, but in the case of the tithe of corn, which is obligatory by Biblical law, even, Rabbi would agree that if you permit him to eat without [due tithing] in the case of a pot without a hole, he would come to eat likewise even in the case of a pot with a hole.<span class="x" onmousemove="('comment',' In which case the obligation is Biblical, which involves the penalty of death by divine decree. [MS.M. has an entirely different reading of the whole passage. v. D.S. a. l.]');">⁹</span> Our Rabbis taught: If one was seized with a ravenous hunger, he is given to eat honey and all kinds of sweet things, for honey and very sweet food enlighten the eyes of man. And although there is no proof for the matter, there is an intimation in this respect: See, I pray you how mine eyes are brightened.

אפי' תימא רבי עד כאן לא קאמר רבי התם אלא לענין מעשר ירק דרבנן אבל במעשר דגן דטבל דאורייתא הוא אפי' רבי מודה דאי שרית ליה בעציץ שאינו נקוב אתי למיכל בעציץ שהוא נקוב

because I tasted a little of this honey.<span class="x" onmousemove="('comment',' I Sam. XIV, 29.');">¹⁰</span> What does 'although there is no proof for the matter' mean? Because there no ravenous hunger has seized him.

ת"ר מי שאחזו בולמוס מאכילין אותו דבש וכל מיני מתיקה שהדבש וכל מיני מתיקה מאירין מאור עיניו של אדם ואע"פ שאין ראיה לדבר זכר לדבר (שמואל א יד, כט) ראו נא כי אורו עיני כי טעמתי מעט דבש הזה

Abaye said: This applies only after a meal, but before the meal, it even increases one's appetite, as it is written: And they found an Egyptian in the field, and brought him, to David, and gave him, bread, and he did eat,' and they gave him water to drink,' and they gave him a piece of cake of figs, and two clusters of raisins,' and when he had eaten, his spirit came back to him,' for he had eaten no bread, nor drunk any water, three days and three nights.<span class="x" onmousemove="('comment',' I Sam. XXX, 11, 12.');">¹¹</span> R'Nahman said in the name of Samuel: If one was seized by a ravenous hunger, one should give him to eat a tail with honey. R'Huna, the son of R'Joshua said: Also pure flour with honey.

ומאי אע"פ שאין ראיה לדבר דהתם לאו בולמוס אחזיה

R'Papa said: Even barley-flour with honey [is effective]. R'Johanan said: Once I was seized by a ravenous hunger, whereupon I ran to the eastern side of a fig-tree, thus making true in my own case: Wisdom preserveth the life of him who hath it,<span class="x" onmousemove="('comment',' Eccl. VII, 12.');">¹²</span> for R'Joseph learned: One who would taste the [full] taste of a fig, turns to its eastern side, as it said: And for the precious things of the fruits of the sun.<span class="x" onmousemove="('comment',' Deut. XXXIII, 14.');">¹³</span>

אמר אביי ל"ש אלא לאחר אכילה אבל קודם אכילה מגרר גריר דכתיב (שמואל א ל, יא) וימצאו איש מצרי בשדה ויקחו אותו אל דוד ויתנו לו לחם ויאכל וישקוהו מים ויתנו לו פלח דבילה ושני צמוקים ויאכל ותשב רוחו אליו כי לא אכל לחם ולא שתה מים שלשה ימים ושלשה לילות

R'Judah and R'Jose were walking together when a ravenous hunger seized R'Judah. He seized a shepherd and devoured his bread. R'Jose said to him: You have robbed the shepherd! As they entered the city, a ravenous hunger seized R'Jose.

אמר ר"נ אמר שמואל מי שאחזו בולמוס מאכילין אותו אליה בדבש רב הונא בריה דרב יהושע אמר אף סולת נקיה בדבש רב פפא אמר אפי' קמחי דשערי בדיבשא אמר ר' יוחנן פעם אחת אחזני בולמוס ורצתי למזרחה של תאנה וקיימתי בעצמי (קהלת ז, יב) החכמה תחיה בעליה דתני רב יוסף הרוצה לטעום טעם תאנה יפנה למזרחה שנאמר (דברים לג, יד) וממגד תבואות שמש

They brought him all sorts of foods and dishes. Whereupon R'Judah said to him: I may have deprived the shepherd, but you have deprived a whole town. Also, R'Meir and R'Judah and R'Jose were on a journey together.

ר' יהודה ור' יוסי הוו קא אזלי באורחא אחזיה בולמוס לר' יהודה קפחיה לרועה אכליה לריפתא א"ל ר' יוסי קפחת את הרועה כי מטו למתא אחזיה בולמוס לר' יוסי אהדרוהו בלגי וצעי א"ל ר' יהודה אני קפחתי את הרועה ואתה קפחת את העיר כולה

Once as they came to a certain place. they looked for a lodging, and as they were given it, they said to him [the innkeeper]: What is your name? - He replied: Kidor. Then he [R'Meir] said: Therefrom it is evident that he is a wicked man, for it is said: For a generation [ki-dor] very forward are they.<span class="x" onmousemove="('comment',' Ibid. XXXII, 20. The name 'kidor' suggested to R. Meir one who does not deserve confidence. That, as he later explained, was an idiosyncrasy of his own, amounting at best to an intuitive caution.');">¹⁴</span>

ותו ר"מ ור' יהודה ור' יוסי הוו קא אזלי באורחא ר' מאיר הוה דייק בשמא ר' יהודה ור' יוסי לא הוו דייקו בשמא כי מטו לההוא דוכתא בעו אושפיזא יהבו להו אמרו לו מה שמך אמר להו כידור אמר ש"מ אדם רשע הוא שנאמר (דברים לב, כ) כי דור תהפוכות המה ר' יהודה ור' יוסי אשלימו ליה כיסייהו ר"מ לא אשלים ליה כיסיה אזל אותביה בי קיבריה דאבוה

R'Judah and R'Jose entrusted their purses to him;<span class="x" onmousemove="('comment',' It was on the eve of the Sabbath,');">¹⁵</span> R'Meir did not entrust his purse to him, but went and placed it on the grave of that man's father. Thereupon the man had a vision in his dream [saying]: Go, take the purse lying at the head of this man! In the morning he [the innkeeper] told them [the Rabbis] about it, saying: This is what appeared to me in my dream.

אתחזי ליה בחלמיה תא שקיל כיסא דמנח ארישא דההוא גברא למחר אמר להו הכי אתחזי לי בחלמאי אמרי ליה חלמא דבי שמשי לית בהו ממשא אזל ר"מ ונטריה כולי יומא ואייתיה

They replied to him: There is no substance in the dream of the Sabbath night.<span class="x" onmousemove="('comment',' The Sabbath rest gives rise to idle thoughts which are then reflected in dreams.');">¹⁶</span> R'Meir went, waited there all day, and then took the purse with him. In the morning they [the Rabbis] said to him,: 'Give us our purses'.

למחר אמרו לו הב לן כיסן אמר להו לא היו דברים מעולם אמר להו ר"מ אמאי לא דייקיתו בשמא אמרו ליה אמאי לא אמרת לן מר אמר להו אימר דאמרי אנא חששא אחזוקי מי אמרי

He said: There never was such a thing!<span class="x" onmousemove="('comment',' Lit., 'these things never happened'.');">¹⁷</span> R'Meir then said to them: Why don't you pay attention to people's names? They said: Why have you not told this [before].

משכוהו ועיילוהו לחנותא חזו טלפחי אשפמיה אזלו ויהבו סימנא לדביתהו ושקלוהו לכיסייהו ואייתו אזל איהו וקטליה לאיתתיה

Sir? He answered: consider this<span class="x" onmousemove="('comment',' The suggestion conveyed by the sound of a man's name.');">¹⁸</span> but a suspicion.

היינו (דתנן) מים ראשונים האכילו בשר חזיר מים אחרונים הרגו את הנפש

I would not consider that a definite presumption! Thereupon they took him [the host] into a shop [and gave him wine to drink].<span class="x" onmousemove="('comment',' Supplemented from Bah.');">¹⁹</span> Then they saw lentils on his moustache. They went to his wife and gave her that as a sign, and thus<span class="x" onmousemove="('comment',' Telling him the husband had sent them for the purses and giving her as a proof the fact that lentils had been the last meal in her house.');">²⁰</span>

ולבסוף הוו דייקי בשמא כי מטו לההוא ביתא דשמיה בלה לא עיילו לגביה אמרי שמע מינה רשע הוא דכתיב (יחזקאל כג, מג) ואמר לבלה נאופים (כמו אחרי בלותי היתה לי עדנה (בראשית יח, יב) כלומר זקנה בנאופים)

obtained their purses and took them back. Whereupon he went and killed his wife. It is with regard to this that it was taught:<span class="x" onmousemove="('comment',' Corrected in accord with marginal gloss.');">²¹</span>

מי שנשכו כלב שוטה וכו' ת"ר חמשה דברים נאמרו בכלב שוטה פיו פתוח ורירו נוטף ואזניו סרוחות וזנבו מונח על ירכותיו ומהלך בצידי דרכים וי"א אף נובח ואין קולו נשמע ממאי הוי רב אמר נשים כשפניות משחקות בו ושמואל אמר רוח רעה שורה עליו

[Failure to observe the custom of] the first water<span class="x" onmousemove="('comment',' The washing of hands before meals implies 'the first water', as against the latter water-washing of the hands after meals, to remove any fat, grease, crumbs, from the meal. The one precedes the blessing before the meal, the other the grace after meals. Failure to wash his hands before meals caused one to eat pork. A certain innkeeper, who served both Jews and heathens, guided himself by the attitude of the guests as to 'first waters'. Once a non-conforming Jew entered, asked for a meal, without washing his hands; the innkeeper taking him for a heathen, placed pork before him (Rashi) . In our case, had Kidor washed his hands after meals, and as is usual in such a case, wiped his upper lip, the traces of his repast would not have been visible, the Rabbis would have had no clue as to how to restore their purses to themselves, and the enraged thief would not have killed his wife.');">²²</span> caused one to eat the meat of pig, [failure to use] the second water slew a person. At the end they, too, paid close attention to people's names.

מאי בינייהו איכא בינייהו

And when they called to a house whose [owner's] name was Balah, they would not enter, saying: He seems to be a wicked man, as it is written: Then said I of her that was [balah] worn out by adulteries.<span class="x" onmousemove="('comment',' Ezek. XXIII, 43. A play on 'balah', viz., one worn out by wrong living.');">²³</span> IF SOMEONE WAS BITTEN BY A MAD DOG. Our Rabbis taught: Five things were mentioned in connection with a mad dog. Its mouth is open, its saliva dripping, its ears flap, its tail is hanging between it thighs, it walks on the edge of the road. Some say, Also it barks without its voice being heard. Where does it<span class="x" onmousemove="('comment',' The madness of the dog.');">²⁴</span> come from? - Rab said: Witches are having their fun with it. Samuel said: An evil spirit rests upon it. What is the practical difference between these two views? - This is the difference