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Summary: Rav Adda bar Manyumi cites Sanhedrin 17b. Read the exact wording below with its English translation, then open the passage in our own reader.
English translation
If a snake, which kills other creatures whose carcasses are impure and thereby increases impurity in the world, is itself nevertheless pure, as it is not included in the list of impure creeping animals, then concerning a creeping animal that does not kill and does not increase impurity, isn’t it logical that it should be pure? This argument is rejected: But it is not so; the logic of the halakha of a creeping animal is just as it is concerning the halakha with regard to an ordinary thorn, which can injure people or animals and can even kill and thereby increase impurity, but is nevertheless pure. It is therefore apparent that this consideration is not relevant to the halakhot of impurity. § Rav Yehuda says that Rav says: With regard to any city that does not have among its residents two men who are able to speak all seventy languages and one additional man who is able to listen to and un…
Summary: Rav Adda bar Manyumi cites Chullin 49a. Read the exact wording below with its English translation, then open the passage in our own reader.
English translation
embedded in the thickness of the wall of the reticulum, where the halakha is as follows: If the needle protrudes from one side, i.e., the inner side of the stomach wall, the animal is kosher, but if it protrudes from both sides, it is a tereifa ; and if it protrudes only on the inside we do not say: See if the eye of the needle is facing outward or if the eye of the needle is facing inward? Rather, the animal is deemed kosher even if the eye is facing outward, and that is not considered evidence that the needle perforated through the gullet into the chest cavity and then perforated the thickness of the reticulum. The Sages say in response: There, in the case of the reticulum, since there are food and liquid present, one may say that the food and liquid pushed the eye of the needle through the stomach wall. Therefore, even if the eye points outward, one may still presume that the needle c…
Summary: Rav Adda bar Manyumi cites Chullin 5a. Read the exact wording below with its English translation, then open the passage in our own reader.
English translation
The Gemara rejects that suggestion: Jehoshaphat would not have separated himself from Ahab to eat and drink by himself, as he relied on him completely. From where do we derive this? If we say that it is derived from that which is written that Jehoshaphat said to Ahab: “I am as you are, my people as your people” (I Kings 22:4), i.e., I am equally reliable, this is difficult, as, if that is so, then when Jehoshaphat said at the conclusion of that verse: “My horses as your horses,” can this also be referring to reliability? Rather, Jehoshaphat’s intention was: That which will befall your horses will befall my horses; so too, that which will befall you and your people will befall me and my people. Rather, it is derived that Jehoshaphat relied upon Ahab from here: “And the king of Israel and Jehoshaphat, king of Judea, sat each on his throne, arrayed in their robes, in a threshing floor, at t…
Summary: Rav Adda bar Manyumi cites Judges ז:כה. Read the exact wording below with its English translation, then open the passage in our own reader.
English translation
They pursued the Midianites and captured Midian’s two generals, Oreb and Zeeb. They killed Oreb at the Rock of Oreb and they killed Zeeb at the Winepress of Zeeb; and they brought the heads of Oreb and Zeeb from the other side of the Jordan to Gideon.
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