Jerusalem Talmud Avodah Zarah Chapter 5

הַשּׂוֹכֵר אֶת הַפּוֹעֵל לַעֲשׂוֹת עִמּוֹ בְיֵין נֶסֶךְ שְׂכָרוֹ אָסוּר. שְׂכָרוֹ לַעֲשׂוֹת עִמּוֹ מְלָאכָה אַחֶרֶת אַף עַל פִּי שֶׁאָמַר לוֹ הֲעֲבֵר לִי חָבִית שֶׁל יֵין נֶסֶךְ מִמָּקוֹם לְמָקוֹם שְׂכָרוֹ מוּתָּר. הַשּׂוֹכֵר אֶת הַפּוֹעֵל כול׳. וְלֹא שְׂכָרוֹ הוּא נוֹתֵן לוֹ. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. קְנָס קְנָסוּהוּ. תַּנֵּי. הַחַמָּרִים וְהַכַּתָּפִים וְכָל הָעוֹשִׂין בַּשְּׁבִיעִית שְׂכָרָן שְׂבִיעִית. אָמַר רִבִּי זְעִירָא. בְּפֵירוֹת הֵיתֵר הִיא מַתְנִיתָא. וְהַהִיא דְהוֹרֵי רִבִּי יוֹחָנָן לְאִילֵּין דְּבֵית רִבִּי יַנַּאי שֶׁלֹּא יְהוּ נוֹטְלִין שָׁכָר בִּידֵיהֶן יַיִן אֶלָּא מָעוֹת כְּרִבִּי יְהוּדָה וּכְרִבִּי נְחֶמְיָה הוֹרֵי לְהוֹן. אָמַר רִבִּי יִילַי. בְּפֵירוֹת עֲבוֹדָה זָרָה הִיא מַתְנִיתָא. כְּדָמַר רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. בְּיַיִן נֶסֶךְ קְנָס קְנָסוּהוּ. כִּיתֵּף עִמּוֹ חָבִית בְּחָבִית אַתְּ קוֹנְסוֹ בְחָבִיתוֹ עַד כְּדֵי שְׂכָרוֹ. נָתַן לוֹ קַרְקַע בִּשְׂכָרוֹ. בְּכָל אָתָר אַתְּ אָמַר. אֵין קַרְקַע נֶאֱסַר. וָכָא נֶאֱסַר. נָתַן לוֹ בְהֵמָה בִשְׂכָרוֹ. בְּכָל אָתָר אַתְּ אָמַר. אֵין דָּבָר שֶׁיֵּשׁ בּוֹ רוּחַ חַיִּים נֶאֱסַר. וָכָא נֶאֱסַר. נָתַן לוֹ הַכֹּל בִּשְׂכָרוֹ הַכֹּל אָסוּר אוֹ אֵינוֹ אָסוּר אֶלָּא עַד כְּדֵי שְׂכָרוֹ. הָיָה עוֹשֶׂה עִמּוֹ בְטוֹבַת הֲנָאָה אַתְּ מְמַשְׁכְּנוֹ מִנְּכָסָיו עַד כְּדֵי שְׂכָרוֹ. הָיָה עוֹשֶׂה עִמּוֹ חֲצִי יוֹם בְּאִיסּוּר חֲצִי יוֹם בְּהֵיתֵר. הָיָה מוֹכֵר חוּלִין וְשֵׁינִי בְּכֶרֶֶךְ אֶחָד אֵי זֶה שֶׁיִּרְצֶה חוּלִין יַעֲשֶׂה. וְשֵׁינִי יַעֲשֶׂה. וְהָכָא כֵן. נִישְׁמְּעִינָהּ מִן הָדָא. הַשּׂוֹכֵר אֶת הַפּוֹעֵל לְהָבִיא יַיִן לַחוֹלֶה. אִם הֵבִיא לוֹ חַיָיב לִיתֵּן לוֹ. וְאִם לָאו אֵין חַיָיב לִיתֵּן לוֹ. אֲבָל אִם אָמַר לוֹ. יַיִן לַחוֹלֶה מִמָּקוֹם פְּלוֹנִי וְתַפּוּחַ לַחוֹלֶה מִמָּקוֹם פְּלוֹנִי. בֵּין הֵבִיא בֵין לֹא הֵבִיא חַיָיב לִיתֵּן לוֹ. דְּמֵי רַגְלָיו נוֹתֵן לוֹ. וָכָא לֹא דְמֵי רַגְלָיו נוֹתֵן לוֹ. רִבִּי יִרְמְיָה בָעֵי. שְׂכָרוֹ לָשַׁבֵּר חָבִיּוֹת שֶׁלְּיַיִן נֶסֶךְ. אֲפִילוּ כֵן שְׂכָרוֹ אָסוּר. אַסִּי אָמַר. דְּמֵי יַיִן נֶסֶךְ בְּיַד גּוֹי אָסוּר. דְּמֵי עֲבוֹדָה זָרָה בְיַד גּוֹי. רִבִּי יוֹנָתָן אָמַר. מוּתָּר. רִבִּי יוֹחָנָן אָמַר. אָסוּר. מַתְנִיתָא מְסַיְיעָה לְדֵין וּמַתְנִיתָא מְסַיְיעָה לְדֵין. מַתְנִיתָא מְסַיְיעָה לְרִבִּי יוֹחָנָן. גּוֹי שֶׁהָיָה חַיָיב מָעוֹת לְיִשְׂרָאֵל. לֹא יֹאמַר לוֹ. הַמְתֵּן עַד שֶׁאֶמְכּוֹר יַיִן נֶסֶךְ עַד שֶׁאֶמְכּוֹר עֲבוֹדָה זָרָה וְאֶתֵּן לְךָ. אֲנֵי אוֹמֵר. שֶׁמָּא הֶחֱלִיף. מַתְנִיתָא מְסַיְיעָה לְרִבִּי יוֹנָתָן. גּוֹי שֶׁהָיָה חַיָיב מָעוֹת לְיִשְׂרָאֵל הֲרֵי זֶה מוֹכֵר יַיִן נֶסֶך וְנוֹתֵן לוֹ. עֲבוֹדָה זָרָה וְנוֹתֵן לוֹ. מִפְּנֵי מַרְאִית הָעַיִן. הַכֹּל מוֹדִין בַּחֲלִיפִּין שֶׁאֲסוּרוֹת. חֲלִיפֵּי חֲלִיפִּין מָהוּ. אָמַר רִבִּי חֲנִינָה. מַחֲלוֹקֶת רִבִּי יִשְׁמָעֵאל וְרַבָּנִן. רִבִּי יִשְׁמָעֵאל בֵּירִבִּי יוֹסֵי אָמַר. אָסוּר. וְרַבָּנִן אָמְרֵי. מוּתָּר. רִבִּי לָעְזָר בַּר הוֹשַׁעְיָה. טַּעֲמוֹן דְּרַבָּנִן וְהָיִיתָ חֵרֶם כָּמוֹהוּ. כָּל שֶׁאַתְּ יָכוֹל לְקַיְימוֹ מִמֶּנּוּ הֲרֵי זֶה כָמוֹהוּ. מַאי כְדוֹן. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. כָּמוֹהוּ כָּמוֹהוּ ב׳ פְּעָמִים עַל שֵׁם לֹא יִדְבַּק בְּיָדְךָ מְאוּמָה מִן הַחֵרֶם.

MISHNAH: If somebody hires a worker to work for him on libation wine, his wages are forbidden. If he hired him for other work, even though he told him, transport an amphora of libation wine for me from one place to another, his wages are permitted. HALAKHAH: “If somebody hires a worker,” etc. Does he not give him his wages? Rebbi Abbahu in the name of Rebbi Joḥanan: They fined him a fine. 8:6, Notes 94–98. It was stated6:26. : “The wages of donkey drivers, carriers, and all those working with Sabbatical produce are sabbatical.” Rebbi Ze`ira said, this baraita deals with permitted produce. And what Rebbi Joḥanan taught those of the House of Rebbi Yannai that they should not accept in their hands the reading בידיהן “in their hands” is superior to the reading בדיהן “of their olive presses” of both Ševi`it mss. There is no question why one should be paid in wine for using an olive press. wine as wages but money, he taught them following Rebbi Jehudah and Rebbi Neḥemiah(8:4 Note 69, Tosephta 6:21) forbid to pay for anything, even for food, with sabbatical produce. . Rebbi Ilai said, this baraita deals with idolatrous produce: “forbidden produce”, stored sabbatical produce at a time when wild animals no longer can find produce on the fields, which has to be consumed immediately. . As Rebbi Abbahu said in the name of Rebbi Joḥanan, in matters of libation wine they fined him a fine. If he transported for him amphora against amphora, you fine him in his own amphora up to the amount of his wages. If he paid him his wages in land. Everywhere you are saying that land is not forbidden, here it is forbidden. If he paid him his wages in an animal. Everywhere you are saying that anything breathing is not forbidden, here it is forbidden. If he gave him anything as his wages, is everything forbidden or only up to the amount of his wages? If he worked for him for goodwill, do you impound his property in the value of his wages? If he worked for him half a day in prohibition and half a day in permission. If he was selling profane [food] and Second Tithe together, [the buyer] has the choice of treating as profane what he chooses and as Second Tithe what he chooses. . Is this the same here? Let us hear from the following8:4 Note 65. In the first case the worker is hired as a contractor, in the second as a worker who has to be paid for his time. . If somebody hires a worker to bring wine to a sick person; if he delivered [the employer] has to pay him, otherwise he does not have to pay him. But if he told him, wine for a sick person from place X, an apple for a sick person from place X, whether or not he delivered he has to pay him, for he pays the wages of his feet. And here, does he not pay the wages of his feet? Rebbi Jeremiah asked, if he hired him to break amphoras of libation wine; is it forbidden anyhow? Assi said, the proceeds of libation wine in the hands of a Gentile are prohibited. The proceeds of an idol in the hand of a Gentile, Rebbi Jonathan said it is permitted, Rebbi Joḥanan said it is prohibited. A baraita supports one and a baraita supports the other. A baraita supports Rebbi Joḥanan: “A Gentile who owed money to a Jew should not tell him, wait until I sell libation wine, until I sell an idol, and I shall give it to you. I am saying, maybe he exchanged.” A baraita supports Rebbi Jonathan: “A Gentile who owes money to a Jew may sell libation wine and give to him, an idol and give to him. Because of the bad impression? as stating that the Jew may accept the money as long as the Gentile does not explicitly declare it as idol’s proceeds. ” Everybody agrees that substitutes are forbidden. What about substitutes of substitutes? Rebbi Ḥanina said, a disagreement between Rebbi Ismael and the rabbis. Rebbi Ismael ben Rebbi Yose said, forbidden. But the rabbis say, permitted. Rebbi Eleazar ben Hoshaia, the reason of the rabbis, you would be banned like itself . 7:26 . . Anything which you can keep from it is like itself. What about it? Rebbi Yose ben Rebbi Bun said, like itself, like itself two times, because of nothing should cling to your hand from the ban . 13:18 . .

הַשׂוֹכֵר אֶת הַחֲמוֹר לְהָבִיא עָלֶיהָ יֵין נֶסֶךְ שְׂכָרָהּ אָסוּר. שְׂכָרָהּ לֵישֵׁב עָלֶיהָ אַף עַל פִּי שֶׁהִנִּיחַ לָגִינוֹ עָלֶיהָ שְׂכָרָהּ מוּתָּר: הַשׂוֹכֵר אֶת הַחֲמוֹר כול׳. עַד הֵיכָן. עַד כְּדֵי שֶׁלֹּא יְהֵא הַחֲמוֹר מַקְפִּיד.

MISHNAH: If somebody hires a donkey to transport libation wine, its wages are forbidden. If he hired it to sit on it, even though he put his barrel“bottle”, also a measure. Middle High German lâgen “small barrel; a measure of volume or weight”. on it, its wages are permitted. HALAKHAH: “If somebody hires a donkey,” etc. How far? Up to when the donkey takes offense.

יַיִן נֶסֶךְ שֶׁנָּפַל עַל גַּבֵּי עֲנָבִים יְדִיחֵם וְהֵן מוּתָּרוֹת וְאִם הָיוּ מְבוּקָּעוֹת אֲסוּרוֹת. מַעֲשֶׂה בְּבַיְתוֹס בֶּן זוֹנִין שֶׁהֵבִיא גְרוֹגְרוֹת בִּסְפִינָה וְנִשְׁתַּבְּרוּ חָבִיּוֹת שֶׁל יִַין נֶסֶךְ עַל גַבֵּיהֶן וּבָא מַעֲשֶׂה לִפְנֵי חֲכָמִים וְהִתִּירוּ. זֶה הַכְּלָל כֹּל שֶׁהוּא בַהֲנָיָיתוֹ בְּנוֹתֵן טַעַם אָסוּר וְכָל שֶׁאֵינוֹ בַהֲנָיָיתוֹ בְּנוֹתֵן טַעַם מוּתָּר כְּגוֹן הַחוֹמֶץ שֶׁנָּפַל לַגְּרִיסִים: יַיִן נֶסֶךְ שֶׁנָּפַל עַל גַּבֵּי עֲנָבִים כול׳. מַתְנִיתִין בְּשֶׁלֹּא נִידַּלְדֵּל חוֹתָמָן. אֲבָל נִידַּלְדֵּל חוֹתָמָן כִּמְבוּקָּעוֹת הֵן. מָה אַתְּ עֲבַד לָהּ. כְּיַיִן בְּיַיִן אוֹ כְיַיִן לְתַבְשִׁיל. אִין תַּעַבְדִּינָּהּ כְּיַיִן לְתַבְשִׁיל דִּבְרֵי הַכֹּל אָסוּר. וְאִין תַּעַבְדִּינָּהּ כְּיַיִן בְּיַיִן מַחֳלוֹקֶת רִבִּי מֵאִיר וַחֲכָמִים. אָמַר רִבִּי יוֹחָנָן. הָדָא דְאַתְּ אָמַר בְּרוֹתְחִין. אֲבָל בְּצוֹנִין אָסוּר. שֶׁכֵּן דֶּרֶךְ בְּנֵי צִיפּוֹרִין עוֹשִׂין כֵּן וְקוֹרִין אוֹתוֹ שָהֲלִיָיא. הָיוּ רוֹתְחִין וְצִינְנָן. מֵעַתָּה אֲפִילוּ רוֹתְחִין יְהוּ אָסוּרִין מֵאַחַר שֶׁדַּרְכָּן לָצוּן. דְּתַנֵּי. כָּל נוֹתְנִין טַעַם בֵּין לִשְׁבָח בֵּין לְפְגָם אָסוּר. דִּבְרֵי רִבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים. לִשְׁבָח אָסוּר. לִפְגָם מוּתָּר. כְּגוֹן חוֹמֶץ שֶׁנָּפַל לַגְּרִיסִין. רִבִּי יָסָא בְשֵׁם רִבִּי יוֹחָנָן. דְּרִבִּי מֵאִיר הִיא. דְּתַנִּינָן תַּמָּן. וְכֵן שְׂעוֹרִים שֶׁנָּפְלוּ בְתוֹךְ הַבּוֹר שֶׁל מַיִם. אַף עַל פִּי שֶׁהִבְאִישׁוּ מֵימָיו מֵימָיו מוּתָּרִין. וְהָדָא מַתְנִיתָא רִבִּי מֵאִיר אוֹמֵר. בְּמַחֲלוֹקֶת. רִבִּי יוֹחָנָן וְרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ דִּבְרֵי הַכֹּל. רִבִּי יוֹסֵי בֵּירִבִּי בּוּן אָמַר. שְׁמוּעָתָה כֵן. עַל דַּעְתֵּיהּ דְּרִבִּי מֵאִיר בְּמַחֲלוֹקֶת. עַל דַּעְתִין דְּרִבִּי יוֹחָנָן וְרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ דִּבְרֵי הַכֹּל.

MISHNAH: If libation wine fell on grapes, one should wash it off and they are permitted; but if they were split they are forbidden. If happened that Boetius ben Zenon brought dried figs in a boat when amphoras of libation wine broke over them. The case came before the Sages and they permitted. This is the principle: Anything where the taste improves the use is forbidden; anything where the taste does not improve its use is permitted, such as vinegar on broken beans. HALAKHAH: “If libation wine fell on grapes,” etc. Our Mishnah if their seal is not loosened. But if their seal was loosened they are as injured. How do you treat them? Like wine in wine or wine in a dish? If you treat it like wine in a dish, according to everybody it is forbidden. If you treat it like wine in wine, there is the disagreement between Rebbi Meїr and the Sages. Rebbi Joḥanan said, this you say if it is hot. But cold it is forbidden, for the people of Sepphoris are used to make it and call it laxative24b , Rebbi told R. Ḥiyya the Babylonian to be careful if he quotes Is 8:17, “I am waiting (וְחִכִּיתִי) for the Eternal”, not to blaspheme by saying “I am hitting (וְהִכִּיתִי).” Now שְׁחַלַיִים are watercresses, not making sense for the context. The root שהל is not documented in Hebrew or any of the Talmudic Aramaic dialects; but one of the many meanings of Arabic سمل is “to purge, to act as laxative.” This is taken as the meaning here. It cannot be determined whether the word was pronounced with שׁ or שׂ, even though שׁ is more likely. . If it was hot and one cooled it down? Then even hot it should be forbidden since usually it cools down. 10:2 (Notes 20–24 ), Orlah 2:5 (Note 121 ). It is the continuation of the discussion why and under which condition contamination with libation wine makes food prohibited. Babli 67b/68a . As we have stated8:9 . . “Everything that can be smelled is forbidden, whether it improves or spoils, the words of Rebbi Meїr. But the Sages say, if it improves it is forbidden, if it spoils it is permitted,” as for example vinegar which fell into broken beans. Rebbi Yasa in the name of Rebbi Joḥanan: It is Rebbi Meïr’s, as we have stated there10:2. The barley grains are heave, forbidden to anybody but a Cohen. Since they spoil the taste of the water, they impart no sanctity to it. The water remains permitted to everybody. : “If barley grains fell into a cistern of water, even though they made it stink, [the water] is permitted.” About this Mishnah, Rebbi Meïr says it is in dispute, Rebbi Joḥanan and Rebbi Simeon ben Laqish: everybody’s opinion and Terumot : “About this Mishnah, Rebbi Joḥanan says it is in dispute, Rebbi Rebbi Simeon ben Laqish said it is everybody’s opinion. Rebbi Yose ben Rebbi Abun said this tradition so: In the opinion of Rebbi Joḥanan it is in dispute, in the opinion of Rebbi Simeon ben Laqish it is everybody’s opinion.” . Rebbi Yose ben Rebbi Abun said this tradition so: In the opinion of Rebbi Meïr it is in dispute, in the opinions of Rebbi Joḥanan and Rebbi Simeon ben Laqish it is everybody’s opinion.

נָכְרִי שֶׁהָיָה מַעֲבִיר עִם יִשְׂרָאֵל כַּדֵּי יַיִן מִמָּקוֹם לְמָקוֹם אִם הָיָה בְחֶזְקַת הַמִּשְׁתַּמֵּר מוּתָּר. אִם הוֹדִיעוֹ שֶׁהוּא מַפְלִיג כְּדֵי שֶׁיִּשְׁתּוֹם וְיִסְתּוֹם וְיִגּוֹב רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר כְּדֵי שֶׁיִּפְתַּח וְיִגּוֹף וְתִגּוֹב: נָכְרִי שֶׁהָיָה מַעֲבִיר כול׳. אָמַר רִבִּי שְׁמוּאֵל. מַעֲשֶׂה בְנָכְרִי אֶחָד שֶׁהָיָה מַעֲבִיר עִם יִשְׂרָאֵל כַּדֵּי יַיִן מִמָּקוֹם לְמָקוֹם. אֲתַא עוֹבְדָא קוֹמֵי רִבִּי אַבָּהוּ וְאָסַר. אָמְרֵי. בִּפְתוּחוֹת הֲוָה עוֹבְדָא. אָמַר רִבִּי זְרִיקָן. לֹא סוֹף דָּבָר מְלֵיאוֹת אֶלָּא אֲפִילוּ חֲסֵירוֹת. דְּטָרַף וְנָגַע בְּיָדָא וְחָזַר. אַתְּ סְבַר דְּהָדָא דְרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל לְקוּלָּא וְלֵית הִיא אֶלָּא לְחוּמְרָא. דְּשִׁיתוֹמְהוֹן דְּרַבָּנִן מְעַט מַגָּף. רִבִּי יְהוּדָה בַּר פָּזִי בְשֵׁם רִבִּי אִמִּי. בֵּיצָה צְלוּיָה שֶׁלְּכּוּתִּים הֲרֵי זוֹ מוּתֶּרֶת. רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רִבִּי לָעְזָר. תַּבְשִׁילֵי כּוּתִּים הֲרֵי אֵילּוּ מוּתָּרִין. הָדָא דְאַתְּ אָמַר. בְּתַבְשִׁיל שֶׁאֵין דַּרְכּוֹ לָתֵת לְתוֹכוֹ יַיִן וָחוֹמֶץ. הָא דָּבָר בָּרִיא שֶׁנָּתַן אָסוּר אֲפִילוּ בַהֲנָיָיה. כְּהָדָא דְתַנֵּי. בָּרִאשׁוֹנָה הָיוּ אוֹמְרִין. יֵינָהּ שֶׁל אוגדור לָמָּה הוּא אָסוּר. מִפְּנֵי כְּפַר פַּגֵּשׁ. וְשֶׁלְּבּוּרְגָתָה מִפְּנֵי בִּירַת סוֹרִיקָה. שֶׁלְּעֵין כּושִּׁית מִפְּנֵי כְּפַר שָׁלֵם. חָזְרוּ לוֹמַר. פְּתוּחָה בָּכָל מָקוֹם אֲסוּרָה וּסְתוּמָה מוּתֶּרֶת. נְקוּבָה וּשְׁתוּמָה הֲרֵי הִיא כִסְתוּמָה. רִבִּי יִצְחָק בֶּן חֲקוּלָה אָמַר. הֲרֵי זוֹ כִפְתוּחָה. אָמַר רִבִּי חֲנִינָה. וַאֲנָא יְכִיל קַיֵים. אִין הֲוָה עִילּוֹיֵהּ יְקִיר לֹא אִיתְפַּתָּחַת. וְאִין לָא אִיתְפַּתָּחַת. כְּהָדָא רִבִּי שִׁמְעוֹן בֶּן לָעְזָר אֲזַל לְחָדָא קִרְיָיה דַשַׂמַרְיָין. אֲתַא סַפְרָא לְגַבֵּיהּ. אֲמַר לֵיהּ. אַיְיתִי לִי חָדָא קוּלָא שְׂתִימָא. אָמַר לוֹ. הָא מַבּוּעָא קַמָּךְ שְׁתִי. אַטָרַח עֲלוֹי. אֲמַר לֵיהּ. הָא מַבּוּעָא קַמָּךְ שְׁתִי. חֲמִתֵיהּ מַטְרַח עֲלוֹי. אֲמַר לֵיהּ. אִין אַתְּ מָרֵיהּ דְּנַפְשָׁךְ הָא מַבּוּעָא קַמָּךְ שְׁתִי. וְאִין נַפְשָׁךְ מַרְתָּךְ וְשַׂמְתָּ סַכִּין בְּלוֹעֶךָ אִם בַּעַל נֶפֶשׁ אָתָּה. כְּבָר נִתְקַלְקְלוּ הַכּוּתִים. רִבִּי יִשְׁמָעֵאל בֵּירִבִּי יוֹסֵי אֲזַל לְהָדָא נֵיַּפּוֹלִיס. אֲתוּן כּוּתַיָיא לְגַבֵּיהּ. אֲמַר לוֹן. אֲנָא מַחְמִי לְכוֹן דְּלֵית אַתּוֹן סָגְדִין לַאֲהֵין טוּרָא אֶלָּא לְצַלְמַיָיא דִתְחוּתוֹי. דִּכְתִיב וַיִּטְמוֹן אוֹתָם יַעֲקֹב תַּחַת הָאֵלָה אֲשֶׁר עִם שְׁכֶם. שְׁמַע קָלִין אָמְרִין. נִקְרוֹץ נִסְדַּר לְאִילֵּין כּוּבַּיָיא. וִידַע דְּאִינּוּן בָעוּ מִיקְטְלוּנֵיהּ. וּקְרַץ וּנְפַק לֵיהּ. רִבִּי אָחָא אֲזַל לְמַּאוּס וַאֲכַל חֲלִיטִן. רִבִּי יִרְמְיָה אֲכַל חַמְצִין. רִבִּי חִזְקִיָּה אֲכַל קַמְצִין. רִבִּי אַבָּהוּ אָסַר יֵינָן מִפִּי רִבִּי חִיָיה וְרִבִּי אַסִּי וְרִבִּי אִמִּי שֶׁהָיוּ עוֹלִין בְּהַר הַמֶּלֶךְ וְרָאוּ גּוֹי אֶחָד שֶׁהָיָה חָשׁוּד עַל יֵינָן. אֲתוֹן אָמְרוּן לֵיהּ קוֹמוֹי. אֲמַר לוֹן. וְלָא עַל יְדֵי עִילָּא. וְאִית דְּבָעֵי מֵימַר. חָדָא עֲרוּבַת שׁוּבָּא לֻא אִישְׁתַּכַּח חַמְרָא בְכָל סַמַרֵטִיקֵי. בְּפוּקֵי שׁוּבָּא אִישְׁתַּכָּחַת מַלְיָיא מִן מַה דְאַייתוּן אֲרַמַּיָיא וְקַבְּלוּנֵיהּ כּוּתַיָיא מִינְּהוֹן. וְאִית דְּבָעֵי מֵימַר. כַּד סְלִיק דִּיֹקלֵטִיָּנוּס מַלְכָּא לְהָכָא גְּזַר וַאֲמַר. כָּל אוּמַּיָיא יְנַסְּכוּן בַר מִן יוּדָּאֵיי. וְנָסְכוּן כּוּתַיָיא וְנֶאֱסָר יֵינָן. וְאִית דְּבָעֵי מֵימַר. כְּמִין יוֹן אִית לְהוֹן וּמָנַסְּכִין לֵיהּ. כּוּתַיָיא דְקַיסָרֵי בָעוּ מֵרִבִּי אַבָּהוּ. אֲבוֹתֵיכֶם הָיוּ מִסְתַּפְּקִין בְּשֶׁלָּנוּ. אַתֶּם מִפְּנֵי מַה אֵינְכֶם מִסְתַּפְּקִין מִמֶּנּוּ. אָמַר לָהֶן. אֲבוֹתֵיכֶם לֹא קִילְקְלוּ מַעֲשֵׂיהֶם. אַתֶּם קִילְקַלְתֶּם מַעֲשֵׂיכֶם. תַּמָּן תַּנִּינָן. אֶרֶץ יִשְׂרָאֵל טְהוֹרָה וּמִקְווֹתֶיהָ טְהוֹרִין. אֶרֶץ כּוּתִים טְהוֹרָה וּמִקְווֹתֵיהָ וּמָדוֹרוֹתֶיהָ וּשְׁבִילֶיהָ טְהוֹרִין. שְׁבִילֶיהָ טְהוֹרִין. חֲזָקָה שֶׁאֵין בּוֹרְרִין לָהֶן שְׁבִיל אֶלָּא מִטַּהֲרָה. וּמִקְווֹתֶיהָ טְהוֹרִין. רִבִּי לָעְזָר בֵּירִבִּי יוּסֵי הָדָא דַּתְ מַר. לְהַאֲמִינָן שֶׁאֵינָן שְׁאוּבִין. הָא לְמִידַּת אַרְבָּעִים לֹא. דְּדָרְשֵׁי אַךְ מַעְיָין וּבוֹר מִקְוֵה מַיִם. מַה מַעְיָין מְטָהֵר כָּל שֶׁהוּא אַף מִקְוֵה מְטָהֵר כָּל שֶׁהוּא. בָּעוּן מֵרִבִּי אַבָּהוּ. חָלוּט שֶׁלָּהֶן מָהוּ. אָמַר לוֹן. הַלְוַאי הָיִינוּ יְכוֹלִין לוֹסַר גַּם מֵימֵיהֶן. רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רִבִּי חֲנִינָה. כּוּתָאֵי דְקַיְסָרִין מוּתָּר לְהַלְווֹתָן בָּרִיבִּית. רִבִּי יוֹסֵי בָּעֵי. מֵעַתָּה לֹא נָחוּשּׁ לְחַלָּתָן. וָנָן חֲמֵיי רַבָּנִן חֲשָׁשׁוּן.

MISHNAH: A Non-Jew who with a Jew was transporting wine jugs from one place to another, if it can be presumed to be watched it is permitted. If he told him that he was leaving, the time needed to open, close, and fill the hole; Rabban Simeon ben Gamliel says, to open, and close, and dry. HALAKHAH: “A Non-Jew who was transporting,” etc. Rebbi Samuel said, it happened that a Non-Jew was transporting wine jugs with a Jew from one place to another. The case came before Rebbi Abbahu who forbade. They said, the case was about open [containers]. Rebbi Zeriqan said, not only full ones but also short ones; for he suddenly could have touched with his hand and removed it. You may be of the opinion that Rabban Simeon ben Gamliel’s statement was a leniency, but rather it is a stringency. For the opening of the rabbis leaves little of the cover. Rebbi Jehudah ben Pazi in the name of Rebbi Immi: A roasted egg of Samaritans is permitted. Rebbi Jacob bar Aḥa in the name of Rebbi Eleazar: Samaritans’ dishes are permitted. This is what you say about a dish usually made without wine or vinegar. Therefore if it is certain that he put some in, it is forbidden even for usufruct. As what had been stated: In earlier times they used to say, why is the wine of Ogdor forbidden? Because of Kefar-Pagesh, and of Burgata because of the Saracen tower, and of the Kushit spring because of Kefar Shalem may be the place mentioned in Gen . 33.18 as situated near Sichem. . They changed to say, open it is everywhere forbidden, sealed it is permitted. Perforated and repaired it is like sealed, Rebbi Isaac ben Ḥaqula said, it is like open. Rebbi Ḥanina said, I can confirm. If it has a cavity on it to read קירי “ cera, wax” instead of יקיר is not very convincing; a wax seal can easily be counterfeit. The explanation of M. Sokoloff, to read here as at other places “worth, expense” is even less convincing; it seems illogical to assume that wine was not tampered with because it was expensive. The explanation given is based on Arabic وقر “cavity”. If the clay seal on top of the amphora is not plane it probably is original, if it is smooth it may have been tampered with. it was not opened, otherwise it was opened. As the following: Rebbi Simeon ben Eleazar went to the city of Samaria6a , he was sent by R. Meїr to buy wine from Samaritans. . The scribe came to him. He told him, bring me a closed jug. He answered him, there is a spring in front of you, drink. He importuned him; he said, there is a spring in front of you, drink. When he saw that he was going to importune him, he told him, if you are master of yourself, there is a spring in front of you, drink. But if your soul brings you to rebellion, you are going to swallow a knife if you are too covetous . 23:2 . . The Samaritans already are degenerate. Rebbi Ismael ben Rebbi Yose went to the wellknown Neapolis. The Samaritans came to him. He told them, I am seeing you bowing down not to this mountain but to the idols under it, as it is written, he hid them under the terebinth near Sichem . 35:4 . . He heard their voices saying, let us get up early and gather those thorns. He understood that they intended to kill him; he got up early and left. Rebbi Aḥa went to Emmaus and ate something made in boiling water. Rebbi Jeremiah ate pickles. Rebbi Ḥizqiah ate locusts5b ). . Rebbi Abbahu forbade their wine on the testimony of Rebbi Ḥiyya, Rebbi Assi, and Rebbi Immi who went up King’s Mountain and saw a Gentile who was suspected because of wine. They came and said it before him. He told them, but not as a pretext. But some say, one Sabbath eve no wine was found in all of Samaria. When Sabbath ended, it was found full from what the Arameans brought and the Samaritans accepted from them. But some say, when King Diocletian came here he decided and said, all peoples have to offer libations except the Jews. The Samaritans offered libations and their wine was forbidden. But some say, they have a kind of dove and they offer libations to it. The Samaritans of Caesarea asked Rebbi Abbahu: Your fathers were providing themselves from us. Why are you not providing yourselves from us? He answered them, your fathers did not spoil their deeds25a s. v. שרצועה . , you are spoiling your deeds. There8:1 . we have stated: “The Land of Israel is pure and its ritual baths are pure(a Roman culleus , 20 amphorae ) as required by rabbinic tradition. A visitor may use any such miqweh without first investigating its status. Cf. Berakhot 3:4, Notes 164–166 . .” 6:1. “The land of the Samaritans is pure; its ritual baths, and its dwellings61a , attributed to R. Simeon ben Ioḥai.) , and its paths are pure.” Its paths are pure; it is a presumption that they would not select a path unless it was pure. And its ritual baths are pure; Rebbi Eleazar ben Rebbi Yose: that is, to believe them that they are not from drawn water, but not for the measure of forty; for they explain, only a spring or a cistern, a collection of water . 11:36 . ,” just as a spring cleanses in any amount, any collection of water cleanses in any amount9(1) the argument attributed here to Samaritans (as Sadducees) is rejected only because of the rule that אַךְ “only” must indicate an exclusion. This characterizes the rule that flowing water purifies in any quantity but standing water only in 40 seah as rabbinical but in essence it is also found in the Damascus Document CD X 11.. . They asked Rebbi Abbahu: What is the status of their parboiled food? He told them, if only we also could prohibit their water! Rebbi Jacob bar Aḥa in the name of Rebbi Ḥanina: It is permitted to lend to the Samaritans of Caesarea on interest. Rebbi Yose asked, if that is so, we should not be worried about their ḥallah ; but we see that the rabbis do worry and should he give it would not have any holiness. If the rabbis insist that Samaritan bread may be used only if ḥallah had duly been given, the attitude of R. Jacob bar Aḥa and R. Abbahu is rejected. Since R. Jacob bar Aḥa was one of the teachers of R. Yose, one has to assume that the latter’s position is that of his foremost teacher, R. Jeremiah. .

הַמַּנִּיחַ יֵינוֹ בַקַּרוּן אוֹ בַסְּפִינָה וְהָלַךְ לוֹ בְקָפֶּנְדַּרְיָא נִכְנַס לַמְּדִינָה וְרָחַץ מוּתָּר. אִם הוֹדִיעוֹ שֶׁהוּא מַפְלִיג כְּדֵי שֶׁיִּשְׁתּוֹם וְיִסְתּוֹם וְיִגּוֹב. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר כְּדֵי שֶׁיִּפְתַּח וְיִגּוֹף וְתִיגּוֹב. הַמַּנִּיחַ יֵינוֹ בַקַּרוּן כול׳. אָמַר רִבִּי חֲנִינָה. מַעֲשֶׂה בְקַרוּן אַחַת מִשֶּׁל בֵּית רִבִּי שֶׁהִפְלִיגָה יוֹתֵר מֵאַרְבָּעַת מִיל. אֲתַא עוֹבְדַא קוֹמֵי רַבָּנִן וְאַכְשְׁרוּן. אַמְרִין. בְּהָדָא אִיסְטְרָטָא דְּצַיָידָן הֲוָת וְכוּלָּהּ מִיִּשְׂרָאֵל הֲוָות. אָמַר רִבִּי חֲנִינָה. זִמְנִין דּוּ חֲמִי סַיָיגִין כּוּבִין וְהוּא סָבוּר דִּינּוּן בְּנֵי נַשׁ וְהוּא מִתְבְּעָת.

MISHNAH: If somebody leaves his wine on a cart. The teamster transporting the wine (in sealed amphoras) is Gentile. or a ship and went by a short-cut( iter ); cf. Berakhot 1:1, Note 36 . , [even if] he entered a town and took a bath, it is permitted. If he told him that he was leaving, the time needed to open, close, and fill the hole; Rabban Simeon ben Gamliel says, to open, and close, and dry. HALAKHAH: “If somebody leaves his wine on a cart,” etc. 240 (edition of Makhon Yerushalaim 2010, vol. 3 p. 650b); referred to in the Babli, Šabbat 122a . Rebbi Ḥanina said, it happened that a cart of the family of Rebbi was leaving for more than four mil referred to here probably is a quarter of a Greek parasanges , 1380 m. . The case came before the rabbis who declared it kosher. It was on the road to Sidon populated by Jews. Rebbi Ḥanina, R. Ḥama, a more likely reading. The attribution to R. Ḥanina of the original statement is confirmed by the Babli. said, sometimes he sees a fence formed by thorn bushes and he thinks that they are people and is afraid.

הַמַּנִּיחַ אֶת הַנָּכְרִי בַחֲנוּתוֹ אַף עַל פִּי שֶׁהוּא יוֹצֵא וְנִכְנָס מוּתָּר. וְאִם הוֹדִיעוֹ שֶׁהוּא מַפְלִיג כְּדֵי שֶׁיִּשְׁתּוֹם וְיִסְתּוֹם וְיִגּוֹב. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר כְּדֵי שֶׁיִּפְתַּח וְיִגּוֹף וְתִיגּוֹב: הַמַּנִּיחַ אֶת הַנָּכְרִי בַחֲנוּתוֹ כול׳. וּכְרִבִּי מֵאִיר. דְּרִבִּי מֵאִיר אָמַר. בֵּין כָּךְ וּבֵין כָּךְ הַבַּיִת טָמֵא. רִבִּי חָמָא בְשֵׁם רִבִּי יוֹסֵי בַּר חֲנִינָה. בְּחָצֵר הַחֲלוּקָה בִּמְסִיפָּס בְּטְהֳרוֹת טָמֵא. בְּיֵין נֶסֶךְ טָהוֹר. וְהָא רִבִּי מֵאִיר מַחְמִיר בָּטָהֳרוּת וּמֵיקִל בְּיֵין נֶסֶךְ. אוּף רַבָּנִן מַחְמִירִין בָּטָהֳרוּת וּמֵקִילִין בְּיֵין נֶסֶךְ.

MISHNAH: If somebody leaves a Gentile in charge of his store, even though he [intermittently] leaves and returns, [the wine] is permitted. If he told him that he was leaving, the time needed to open, close, and fill the hole; Rabban Simeon ben Gamliel says, to open, and close, and dry. HALAKHAH: “If somebody leaves a Gentile in charge of his store,,” etc. Following Rebbi Meïr? Did not Rebbi Meïr say, “in any case the house is impure?7:4 . Since an anonymous Mishnah is supposed to follow R. Meïr’s formulation, an apparent contradiction between two statements attributed to R. Meïr must be resolved. Since the wine in the store is for sale, it is stored in open amphoras. The wine would become forbidden for usufruct if touched by the Gentile. In our Mishnah it seems that R. Meïr assumes that the Gentile will not touch the open amphoras. But in Mishnah Tahorot 7:4 he holds that if a woman keeping all rules of ritual purity invites one careless in these matters to help her in her home all vessels in the home become impure since one must assume that the helper is impure and touches everything in sight. ” Rebbi Ḥama in the name of Rebbi Yose bar Ḥanina: If a courtyard is subdivided by a low wall, for purities it is impure, in matters of libation wine it is pure, since Rebbi Meïr is restrictive for purities but lenient for libation wine; also the rabbis are restrictive for purities but lenient for libation wine.

הָיָה אוֹכֵל עִמּוֹ עַל הַשּׁוּלְחָן וְהִנִּיחַ לָפָנָיו לָגִין עַל הַשּׁוּלְחָן וְלָגִין עַל הַדֶּולְפִקֵי וְהִנִּיחוֹ וְיָצָא מַה שֶּׁעַל הַשּׁוּלְחָן אָסוּר וּמַה שֶּׁעַל הַדֶּולְפִקֵי מוּתָּר. וְאִם אָמַר לוֹ הֱוֵי מוֹזֵג וְשׁוֹתֶה אַף שֶׁעַל הַדֶּולְפִקֵי אָסוּר. חָבִיּוֹת פְּתוּחוֹת אֲסוּרוֹת סְתוּמוֹת כְּדֵי שֶׁיִּפְתַּח וְיִגּוֹף וְתִיגּוֹב: הָיָה אוֹכֵל עִמּוֹ כול׳. הֲווֹן בַּעַיִין מֵימַר. מַה שֶּׁעַל הַשּׁוּלְחָן אָסוּר בְּתוֹךְ פִּישּׁוּט יָדַיִים. וּמַה שֶּׁעַל הַדֶּולְפִקֵי מוּתָּר חוּץ מַפִּישּׁוּט יָדַיִים. וְלֹא כֵן אָמַר רִבִּי בָּא בְשֵׁם רַב שֵׁשֶׁת. כְּשֵׁם שֶׁנָּתְנוּ פִּישּׁוּט יָדַיִים בַּטָּהֳרוֹת כָּךְ נָתְנוּ פִּישּׁוּט יָדַיִים בְּיֵין נֶסֶךְ. אֶלָּא כֵינִי. מָאן דְּאָמַר. מַה שֶּׁעַל הַשּׁוּלְחָן אָסוּר. בְּתוֹךְ פִּישּׁוּט יָדַיִים. וּמַה שֶּׁעַל הַדֶּולְפִקֵי מוּתָּר. וּבִלְּבַד חוּץ לְפִּישּׁוּט יָדַיִם.

MISHNAH: If he was eating with him at one table, he put a pitcher, Greek λάγηνος, λάγυνος; Note 28 . The vessels contain wine. on the table and one on a Delphic table(sc. mensa ); Chapter 3:2 Note 58 . A small ornamental table in the form of the Pythia’s tripod. , then let him stay there and left. Anything on the table is forbidden, on the Delphic table is permitted. But when he told him, mix with water and drink, also the one on the Delphic table is forbidden. Open amphoras are forbidden, sealed after the time needed to open, and close, and dry. HALAKHAH: “f he was eating with him,” etc. They wanted to say, “anything on the table is forbidden,” within reach of his outstretched arms; “on the Delphic table is permitted,” out of the reach of his outstretched arms. But did not Rebbi Abba say in the name of Rav Sheshet, just as they gave outstretched arms for purity so they gave it for libation wine? But it must be the following. He who said, “anything on the table is forbidden,” within reach of his outstretched arms; “on the Delphic table is permitted,” only if out of the reach of his outstretched arms.

בּוֹלֶשֶׁת שֶׁנִּכְנְסָה לָעִיר בִּשְׁעַת שָׁלוֹם חָבִיּוֹת פְּתוּחוֹת אֲסוּרוֹת וּסְתוּמוֹת מוּתָּרוֹת. בִּשְׁעַת מִלְחָמָה אֵילּוּ וָאֵילּוּ מוּתָּרוֹת לְפִי שֶׁאֵין פְּנַאי לְנַסֵּךְ: בּוֹלֶשֶׁת שֶׁנִּכְנְסָה לָעִיר כול׳. בְּשְׁעַת הַשְּׁמַד הַכֹּל אָסוּר. שֶׁאֵי אֶיפְשָׁר שֶׁלֹּא הָיָה שָׁם יִשְׂרָאֵל שֶׁלֹּא עֲבָדָהּ עַל כּוֹרְחוֹ. הָדָא אָמְרָה. עֲבוֹדָה זָרָה שֶׁעֲבָדָהּ יִשְׂרָאֵל אֵינָהּ בְּטֵילָה לְעוֹלָם. אָמַר רִבִּי יוֹסֵי. וְאַתְּ שְׁמַע מִינָּהּ. עֲבוֹדָה זָרָה שֶׁעֲבָדָהּ יִשְׂרָאֵל עַל כּוֹרְחוֹ אֵינָהּ בְּטֵילָה לְעוֹלָם. אָמַר רִבִּי יוֹחָנָן. לֵית כָּאן אֲסוּרוֹת אֶלָּא מוּתָּרוֹת. אָמַר רִבִּי זְעִירָא. אִית כָּאן אֲסוּרוֹת. דְּאִין מַטֶּה בֵיהּ הוּא מוֹדַע לֵיהּ. וְאִין לָא מַטֶּה בֵיהּ לָא מוֹדַע לֵיהּ דְּלָא יְהֵא שְׁלִים לֵיהּ טִיבוּ. רִבִּי אִמִּי בְשֵׁם רִבִּי יוֹחָנָן. בְּשָׁלוֹם בּוֹלֶשֶׁת וּבְמִלְחֶמֶת בּוֹלֶשֶׁת. חִיוְיָא מִי פֲרֵי בַתְרֵיהּ נְפַל לְגוֹבָא. אֲתַא עוֹבְדָא קוֹמֵי רַבָּנִין וְאַכְשְׁרוּן. אָמְרִין. אֵין פְּנַאי לְהַטִּיל אֵירֶס.

MISHNAH: If an investigative unit came to a village in times of peace, open amphoras are forbidden and sealed ones permitted. In times of war these and those are permitted since there is no time to make libations. HALAKHAH: “If an investigative unit came to a village,” etc. In times of a religious persecution all is forbidden; it is impossible that there was not a single Jew who worshipped it under duress. This implies that an idol which was worshipped by a Jew is never invalidated. Rebbi Yose said, you infer from this that an idol which was worshipped by a Jew under duress is never invalidated. Rebbi Joḥanan said, there is no “forbidden” here, only “permitted”. Rebbi Ze`ira said, there is “forbidden” here. For if he reaches it he will inform him; if he does reach it he will not inform him, lest he owe him a favor. Rebbi Immi in the name of Rebbi Joḥanan: If the investigative unit comes in peaceful or warring manner. A snake when pursuing him fell in a pit. The case came before the rabbis who declared it usable. They said, there was no time to deposit poison.

אוּמָּנִים יִשְׂרָאֵל שֶׁשָּׁלַח לָהֶם נָכְרִי חָבִית שֶׁל יֵין נֶסֶךְ מוּתָּר שֶׁיֹּאמְרוּ לוֹ תֶּן לָנוּ אֶת דָּמֶיהָ. אִם מִשֶּׁנִּכְנָס לִרְשׁוּתָן אָסוּר. אוּמָּנִין יִשְׂרָאֵל כול׳. וְאֵין אָסוּר מִשּׁוּם יַיִן נֶסֶךְ. תַּנֵּי בַר קַפָּרָא. בִּמְשַׁלֵּחַ בַּבָּתִּים.

MISHNAH: Jewish craftsmen whom a Gentile sent an amphora of libation wine as their wages are permitted to tell him, give us its worth. After it came to their possession it is forbidden. HALAKHAH: “Jewish craftsmen,” etc. Is it not forbidden because of libation wine? Bar Qappara stated, if he sends it to houses.

הַמּוֹכֵר יֵינוֹ לַנָּכְרִי פָּסַק עַד שֶׁלֹּא מָדַד דָּמָיו מוּתָּרִין. מָדַד עַד שֶׁלֹּא פָסַק דָּמָיו אֲסוּרִין. נָטַל אֶת הַמַּשְׁפֵּךְ וּמָדַד לְתוֹךְ צְלוֹחִיתוֹ שֶׁל נָכְרִי וּנְטָלוֹ וּמָדַד לְתוֹךְ צְלוֹחִיתוֹ שֶׁל יִשְׂרָאֵל אִם יֶשׁ בּוֹ עַקֶּבֶת יַיִן אָסוּר. הַמְעָרֶה מִכֶּלִי אֶל כֶּלִי אֶת שֶׁעֵרָה מִמֶּנּוּ מוּתָּר אֶת שֶׁעֵרָה לְתוֹכוֹ אָסוּר: הַמּוֹכֵר יֵינוֹ לַנָּכְרִי כול׳. רִבִּי בָּא רַב הוּנָא בְשֵׁם רַב. וְאָהֵן דִּנְגַד בְּזִיקָא וְהִיא מִיבְזָעָא בְיָדֵיהּ לָא חַיָיב בָּהּ. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. לָכֵן צְרִיכָה אֲפִילוּ מְעִיל לָהּ גַּו חַנוּתָה וְלָא אִתְכַּוֵון אֶלָּא דְלָא יִזְכָּה בָהּ חוֹרוֹן. מָהוּ שֶׁתִּקָּנֶה לוֹ כְּשַׁעַר הַפָּחוֹת. אָמַר רִבִּי חַגַּיי קוֹמֵי רִבִּי יוֹסֵי. מַתְנִיתָא אָמְרָה שֶׁאֵינָהּ נִקְנֵית לוֹ כְּשַׁעַר הַפָּחוֹת. דְּתַנִּינָן תַּמָּן. הַמּוֹכֵר יֵינוֹ לַנָּכְרִי. פָּסַק עַד שֶׁלֹּא מָדַד דָּמָיו מוּתָּרִין. מָדַד עַד שֶׁלֹּא פָסַק דָּמָיו אֲסוּרִין. אִם אַתָּה אוֹמֵר לִקָּנוֹת לֹו כְּשַׁעַר הַפָּחוֹת אֲפִילוּ מָדַד עַד שֶׁלֹּא פִיסֵּק יֵיעָשֶׂה כְמִי שֶׁפִּיסֵּק עַד שֶׁלֹּא מָדַד וְיִהְיוּ דָמָיו מוּתָּרִין. מָהוּ עֲקֶבֶת יַיִן. בְּהַהוּא דִּמְלַכְלֵךְ. כְּמַה דְתֵימַר עֲקוּבָּה מִדָּם. פְּשִׁיטָא דָא מִילְּתָא. יִשְׂרָאֵל תּוֹפֵשׁ בְּפִי הַמַּשְׁפֵּךְ וְהַגּוֹי מְעָרֶה דִּבְרֵי הַכֹּל אָסוּר. גּוֹי תּוֹפֵשׂ בַּמַּשְׁפֵּךְ וְיִשְׂרָאֵל מְעָרֶה. רִבִּי אַסִּי אוֹסֵר וְרִבִּי אִמִּי מַתִּיר. גּוֹי תּוֹפֵשׂ בְּפִי הַנּוֹד וְיִשְׂרָאֵל מְעָרֶה. רִבִּי יִרְמְיָה בְשֵׁם רִבִּי זְעִירָא. הִיא הַמַּחֲלוֹקֶת. רִבִּי מָנָא בָּעֵי קוֹמִי רִבִּי יוֹסֵי. הַיְידָא מַחֲלוֹקֶת. אָמַר לֵיהּ. מַחֲלוֹקֶת רִבִּי אַסִּי וְרִבִּי אִמִּי. יִשְׂרָאֵל תּוֹפֵשׂ בַּנּוֹד וְגּוֹי מְעָרֶה. סָבְרִין מֵימַר. דִּבְרֵי הַכֹּל מוּתָּר. רִבִּי שְׁמוּאֵל כָּל גַּרְמָא אָמַר שֶׁאָסוּר. שֶׁפְּעָמִים שֶׁיִּשְׂרָאֵל מְרַפֶּה יָדָיו וְנִמְצָא כָּל הָעִירוּי מַחְמַת הַגּוֹי. וָאהוּ דִמְרַגֵּל זִיקָא מֵעֵיל לְרַע אֵין בּוֹ מִשּׁוּם מְעָרֶה מִכֵּלִי לְכֵלִי.

MISHNAH: If somebody sells his wine to a Non-Jew, in case he fixed the price before that one measured, the proceeds are permitted; if that one measured before he fixed the price, the proceeds are forbidden. If he took the funnel and measured into a Non-Jew’s vessel, then took it and measured into the vessel of a Jew, if it is contaminated with wine it is forbidden. If somebody pours from a vessel to another, what is poured from is permitted, what is poured into is forbidden. HALAKHAH: “If somebody sold his wine to a Non-Jew,” etc. 1:4, Notes 420–429 . The first paragraph belongs to the theory of transfer of property; it is irrelevant here. The origin of the second clearly is in Qiddušin since the Mishnah here is quoted as “there”, even though the text here is slightly better. Rebbi Abba, Rav Huna in the name of Rav: One who handles a wine-skin and it splits in his hand is not responsible for it. Rebbi Yose ben Rebbi Abun said, it is necessary even if he takes it in the store when he has no other intention than that no other person should take it. Can he take possession at a minimal rate? Rebbi Ḥaggai said before Rebbi Yose, a Mishnah says that it cannot become his possession at a minimal rate, as we have stated there: “If somebody sells his wine to a Non-Jew, in case he fixed the price before that one measured, the proceeds are permitted; if that one measured before he fixed the price, the proceeds are forbidden.” If you say that it can come into his possession at a minimal price, even if he measured before he fixed the price should be as if he fixed the price before he measured and the proceeds would be permitted. What means “contaminated with wine”? If it is dirty, as one says, immersed in blood . 6:8 . . The following is obvious: If the Jew holds the funnel and the Gentile pours, everybody agrees that is it forbidden. If the Gentile holds the funnel and the Jew pours, Rebbi Assi for Galilean Immi . forbids and Rebbi Immi permits. If the Gentile holds the opening of the wineskin and the Jew pours, Rebbi Jeremiah in the name of Rebbi Ze`ira: this is the disagreement. Rebbi Mana asked before Rebbi Yose, which disagreement? He told him, the disasgreement between Rebbi Assi and Rebbi Immi. If the Jew holds the wineskin and the Gentile pours, they wanted to say that according to everybody it is permitted. Rebbi Samuel: In itself it implies that it is forbidden. For sometimes the Jew will loosen his grip and then the entire pouring is done by the Gentile. If somebody lets down רגל (as Palestinian Aramaic verb) means. It is conjectured that it means “to turn upside down”. It is taken here in one of the meanings of Arabic رجل “to lower”. If a sealed kosher wineskin is handled by a Gentile it remains permitted. a wineskin from top to bottom this is not pouring from vessel to vessel.

יֵין נֶסֶךְ אָסוּר וְאוֹסֵר בְּכָל שֶׁהוּא. יַיִן בְּיַיִן וּמַיִם בְּמַיִם כָּל שֶׁהוּא. יַיִן בְּמַיִם וּמַיִם בְּיַיִן בְּנוֹתֵן טַעַם. זֶה הַכְּלָל מִין בְּמִינוֹ כָּל שֶׁהוּא. וְשֶׁלֹּא בְמִינוֹ בְּנוֹתֵן טַעַם: יֵין נֶסֶךְ אָסוּר כול׳. חִזְקִיָּה אָמַר. הָדָא דְתֵימַר. בְּמָקוֹם שֶׁאֵין הַמַּיִם נִמְכָּרִין בְּמִידָּה. אֲבָל בְּמָקוֹם שֶׁהַמַּיִם נִמְכָּרִין בְּמִידָּה כְּיַיִן בְּיַיִן הֵן. חִזְקִיָּה אָמַר. כּוֹס שֶׁמְּזָגוֹ מֵאִיסּוּר וּמֵהֵיתֵר וְנָפַל אִיסּוּר בְּתוֹךְ אִיסּוּר וְהֵיתֵר בְּתוֹךְ הֵיתֵר. אָמַר רִבִּי שְׁמוּאֵל. דְּרִבִּי לִיעֶזֶר הִיא. דְּרִבִּי לִיעֶזֶר אָמַר. אַחַר אַחֲרוֹן אֲנִי בָא. אָמַר רִבִּי יִרְמְיָה. חוֹמֶר הוּא בְיֵין נֶסֶךְ. רִבִּי יוּסֵי בָעֵי. אִם חוֹמֶר הוּא בְיֵין נֶסֶךְ אֲפִילוּ נָפַל הֵיתֵר בְּסוֹף יְהֵא אָסוּר. רִבִּי אַסִּי בְשֵׁם רִבִּי יוֹחָנָן. כּוּס שֶׁמְּזָגוֹ מֵאִיסּוּר וּמֵהֵיתֵר אַתְּ רוֹאֶה אֶת הַהֵיתֵר כְּמִי שֶׁאֵינוֹ. וְהָאִיסּוּר אִם יֵשׁ בּוֹ בְּנוֹתֵן טַעַם אָסוּר. וְאִם לָאו מוּתָּר. אָמַר רִבִּי הוֹשַׁעְיָה. וְהוּא שֶׁנָּפַל הֵיתֵר בְּסוֹף. רִבִּי אִמִּי בְשֵׁם רִבִּי יוֹחָנָן. וְלֹא שַׁנְיָיא בֵּין שֶׁנָּפַל אִיסּוּר בַּתְּחִילָּה וְהֵיתֵר בְּסוֹף הֵיתֵר בַּתְּחִילָּה וְאִיסּוּר בְּסוֹף. אֲפִילוּ מַיִם בְּיַיִן אֲפִילוּ נִמְזָג כַּל צוֹרְכוֹ מֵהֵיתֵר אַתְּ רוֹאֶה אֶת הַהֵיתֵר כְּמִי שֶׁאֵינוֹ. וְהָאִיסּוּר אִם יֵשׁ בּוֹ בְּנוֹתֵן טַעַם אָסוּר. וְאִם לָאו מוּתָּר. אָמַר רִבִּי זֵירָא. הָדָא לְמַעֲלָן אִיתָאֲמָרַת וְכוּלָּהּ תִּינָיִין הֵיךְ עֲבִידָא. רִבִּי יוֹסֵי בֵּירִבִּי בּוּן רִבִּי אַבָּהוּ בְּשֵׁם רִבִּי יוֹחָנָן. צְלוֹחִית יֵין נֶסֶךְ שֶׁנָּפְלָה לְחָבִית שֶׁל מַיִם וְאַחַר כָּךְ נָפְלָה לְתוֹךְ בּוֹר שֶׁל מַיִם. אַתְּ רוֹאֶה אֶת הַהֵיתֵר כְּמִי שֶׁאֵינוֹ. וְהָאִיסּוּר אִם יֵשׁ בּוֹ בְּנוֹתֵן טַעַם אָסוּר. וְאִם לָאו מוּתָּר. עַד כְּדוֹן בְּשֶׁנָּפְלוּ זֶה אַחַר זֶה. נָפְלוּ שְׁנַיִם כְּאַחַת. נִישְׁמְעִינָהּ מֵהָדָא. מֵאֵימָתַי חָמֵץ כּוּתִים מוּתָּר לְאַחַר הַפֶּסַח. שֶׁל בַּעֲלֵי בָּתִּים שָׁלֹשׁ שַׁבָּתוֹת שֶׁלַּאֲפִיָיה. וְשֶׁלְּנַחְתּוֹמִין בַּכְּרָכִים אַחַר ג׳ יָמִים. בַּכְּפָרִים אַחַר ג׳ תַּנּוּרִים. רִבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר. אַף כְּשֶׁאָמְרוּ. שֶׁלְּבַּעֲלֵי בָּתִּים אַחַר ג׳ שַׁבָּתוֹת שֶׁלַּאֲפִיָיה. וְהוּא שֶׁיָּהֵא אָדָם גָּדוֹל אוֹ שֶׁהָיָה מַשִּׂיא לִבְנוּ וְאָפָה ג׳ תַּנּוּרִין בְּשַׁבָּת אֶחָד זוּ אַחַר זוֹ מוֹתָּר. אַף כְּשֶׁאָמְרוּ שֶׁלְּנַחְתּוֹמִין בַּכְּפָרִין אַחַר ג׳ יָמִים. אִם נִדְחַק וְאָפָה ג׳ תַּנּוּרִין בְּיוֹם אֶחָד זֶה אַחַר זֶה מוֹתָּר. תַּנֵּי. רִבִּי שִׁמְעוֹן אוֹמֵר. אַף כְּשֶׁאָמְרוּ שֶׁלְּנַחְתּוֹמִין בַּכְּפָרִים אַחַר ג׳ תַּנּוּרִין. אָסוּר עַד ג׳ יָמִים. שֶׁמִּשַּׁחֲרִית בּוֹרֵר לוֹ שְׂאוֹר לְכָל אוֹתוֹ הָיּוֹם. אוֹתָהּ הָעִיסָּה הַשְּׁנִיָיה לֹא מֵאִיסּוּר וְהֵיתֵר מִתְחַמֶּצֶת. אָמַר רִבִּי יִרְמְיָה בְשֵׁם רֵישׁ לָקִישׁ. מָאן תַּנָּא חָמֵיצָן שֶׁלְּכוּתִים. רִבִּי לִעֶזֶר. אָמַר רִבִּי יוּסֵי לְרִבִּי חֲנִינָה עֵנְתוֹנַיָיא. נָהִירְתְּ דַּהֲוִיתוֹן מָרִין אַתְּ וְרִבִּי יִרְמְיָה בְשֵׁם רֵישׁ לָקִישׁ. מָאן תַּנָּא חָמֵיצָן שֶׁל כּוּתִים. רִבִּי לִיעֶזֶר. וְכָאן לָא הֲוִינָן מָרִין אֶלָּא רִבִּי הִילָא בְשֵׁם רֵישׁ לָקִישׁ. יָרְדוּ לְחָמֵיצָן שֶׁל כּוּתִים כְּרִבִּי לִיעֶזֶר. וְעוֹד מֵהָדָא דָּמַר רִבִּי חֲנַנְיָה בַּר רִבִּי אַבָּהוּ. אַבָּא הֲוָה לֵיהּ עוֹבְדָא. שָׁלַח שָׁאַל לְרִבִּי חִיָיה וּלְרִבִּמִּי וּלְרִבַּסִּי וְהוֹרוּן לֵיהּ כְּרִבִּי לִיעֶזֶר. מַה. וּכִיחִידָאָה מוֹרִין. לֹא. מִשׁוּם שֶׁיָּרְדוּ לְחָמֵיצָן שֶׁל כּוּתִים כְּרִבִּי לִיעֶזֶר. אָמַר רִבִּי מָנִי קוֹמֵי רִבִּי יוֹסֵי. כְּמַה דַתְּ מַר תַּמָּן. הֲלָכָה כְרִבִּי לִיעֶזֶר. אוּף הָכָא הֲלָכָה כְרִבִּי לִיעֶזֶר. אָמַר לֵיהּ. וּלְכָל דִבָּה.

MISHNAH: Libation wine is forbidden and makes forbidden in the most minute amount. Wine mixed with wine or water mixed with water in the most minute amount. Wine in water or water in wine, if it gives taste Chapter 10. . This is the principle, kind in the same kind in the most minute amount, kind in another kind if it gives taste. HALAKHAH: “Libation wine is forbidden,” etc. Ḥizqiah said, that is at a place where water is not sold by measure. But at a place where water is sold by measure it is like wine in wine. 2:7 ( ע ), Notes 158–174. The text there is superior in the tradition both of text and of names. Ḥizqiah said, if somebody mixed a cup from forbidden and from permitted [wine], if the forbidden fell in [last] it makes it forbidden, permitted [last] makes it permitted. Rebbi Samuel [bar Rav Isaac] said, this follows Rebbi Eliezer, as Rebbi Eliezer said, I am going after the last one 2:10. . Rebbi Jeremiah said, this is a stringency about libation wine. Rebbi Yose asked, if it were a stringency about libation wine, even if the permitted fell in last it should be forbidden! Rebbi Assi for Galilean Immi . in the name of Rebbi Joḥanan: if somebody mixed a cup from forbidden and from permitted [wine], one considers the permitted as nonexistent; if the forbidden does impart taste it is forbidden, otherwise permitted. Rebbi Hoshaia said, only if the permitted fell in last. Rebbi Immi in the name of Rebbi Joḥanan, it does not make any difference whether the forbidden fell in first and the permitted last or the permitted first and the forbidden last, even water and wine, even if it was mixed perfectly from permitted, one considers the permitted as nonexistent; if the forbidden does impart taste it is forbidden, otherwise permitted. Rebbi Ze`ira said, this has been said about the preceding; how can it be? Rebbi Yose ben Rebbi Abun, Rebbi Abbahu in the name of Rebbi Joḥanan, if a flask of libation wine fell into an amphora of (water) and then it fell into a water cistern, one considers the permitted as nonexistent; if the forbidden does impart taste it is forbidden, otherwise permitted. So far when they fell in one after the other. What can one say if they fell together? Let us hear from the following) was originally written by the scribe; the text in brackets is his correction. : “When is leavened matter of Samaritans permitted after Passover? Of private persons after three weekly bakings, of city bakers after three days, of rural ones after three baking loads.” Rebbi Simeon ben Eleazar says, even when they said of private persons after three weekly bakings, if he was an important personality or he married off his son, if he baked three loads in one week one after the other it is permitted. Even when they said of (rural) [city] bakers after three days, if he was under pressure and baked three loads one after the other, it is permitted. It was stated: Rebbi Simeon says, even when they said of rural bakers after three baking loads, it is forbidden at least three days since in the morning he prepares sourdough for the entire day.” Does the second dough not become sour from forbidden and permitted? And Rebbi Jeremiah said in the name of Rebbi Simeon ben Laqish, who is the Tanna of “the leavened matter of the Samaritans”? Rebbi Eliezer! And Rebbi Yose said to Rebbi Ḥanina Eyntanaya: Do you remember that you and Rebbi Jeremiah were instructing in the name of Rebbi Simeon ben Laqish, who is the Tanna of “the leavened matter of the Samaritans”? Rebbi Eliezer! But here we do not instruct so but Rebbi Hila in the name of Rebbi Simeon ben Laqish, they treated leavened matter of the Samaritans following Rebbi Eliezer. In addition from the following:: Rebbi Ḥananiah bar Rebbi Abbahu said, my father had a case; he sent to Rebbi Ḥiyya, and Rebbi Immi, and Rebbi Yasa, and they instructed him following Rebbi Eliezer. How? Would they instruct following an isolated opinion? No, since they treated leavened matter of the Samaritans following Rebbi Eliezer. Rebbi Mani said before Rebbi Yose: as you are saying there, “practice follows Rebbi Eliezer”, also here practice follows Rebbi Eliezer. He said to him, for everything but there corrected to דבר. The form דִּבָּה, Accadic dibbu , should be acknowledged, but it is not clear whether this is learned Hebrew speech or popular Aramaic. ?

אֵילּוּ אֲסוּרִין וְאוֹסְרִין כָּל שֶׁהֵן. יֵין נֶסֶךְ וַעֲבוֹדָה זָרָה וְעוֹרוֹת לְבוּבִין וְשׁוֹר הַנִּסְקָל וְעֶגְלָה עֲרוּפָה וְצִיפֳּרֵי מְצוֹרָע וְשֵׂיעָר נָזִיר וּפֶטֶר חֲמוֹר וּבָשָׂר בֶּחָלָב וְחוּלִּין שֶׁנִּשְׁחֲטוּ בָּעֲזָרָה. הֲרֵי אֵילּוּ אֲסוּרִין וְאוֹסְרִין בְּכָל שֶׁהֵן: אֵילּוּ אֲסוּרִין וְאוֹסְרִין כָּל שֶׁהֵן כול׳. יֵין נֶסֶךְ וַעֲבוֹדָה זָרָה וְעוֹרוֹת לְבוּבִין על שֵׁם וְלֹא יִדְבַּק בְּיָדְךָ מְאוּמָה מִן הַחֵרֶם. וְשׁוֹר הַנִּסְקָל. מִמַּשְׁמַע שֶׁנֶּאֱמַר יִסָּקֵל הַשּׁוֹר אֵינִי יוֹדֵעַ שֶׁלֹּא יֵאָכֵל. מַה תַלְמוּד לוֹמַר לֹא יֵאָכֵל. מִיכָּן שֶׁאָסוּר אַף בַּהֲנָיָיה. עֶגְלָה עֲרוּפָה. שָׁם שָׁם. מַה שָׁם הָאָמוּר לְהַלָּן אָסוּר בַּהֲנָיָיה אַף שָׁם הָאָמוּר כָּאן אָסוּר בַּהֲנָיָיה. וְצִיפֳּרֵי מְצוֹרָע. כָּל צִפּוֹר טְהוֹרָה תֹּאכֵלוּ זוֹ הַחַיָּה. וְזֶה אֲשֶׁר לֹא תֹאכְלוּ מֵהֶם זֶה הַשְּׁחוּטָה. אוֹ חִילּוּף. רִבִּי יוֹחָנָן בְּשֵׁם רִבִּי יִשְׁמָעֵאל. לֹא הִתְפִּישָׂה הַתּוֹרָה אִיסּוּר הֲנָיָיה דָּבָר שֶׁיֶּשׁ בּוֹ רוּחַ חַיִּים. וְשֵׂיעָר נָזִיר. וְנָתַן עַל הָאֵשׁ אֲשֶׁר תַּחַת זֶבַח הַשְּׁלָמִים. וּפֶטֶר חֲמוֹר. עֲרִיפָה עֲרִיפָה. מַה לְהַלָּן קוֹבְרוֹ וְאָסוּר בַּהֲנָיָיה אַף כָּאן קוֹבְרוֹ וְאָסוּר בַּהֲנָיָיה. וּבָשָׂר בֶּחָלָב. תַּנֵּי. בִּשְׁלֹשָׁה מְקוֹמוֹת כָּתוּב לֹא תְבַשֵּׁל גְּדִי. לַאֲכִילָה וְלַהֲנָיָיה וּלְבִישּׁוּל. וְחוּלִּין שֶׁנִּשְׁחֲטוּ בָּעֲזָרָה. רִבִּי יוֹחָנָן בְּשֵׁם רִבִּי יִשְׁמָעֵאל. אָמְרָה תוֹרָה. שְׁחוֹט שֶׁלִּי בְשֶׁלִּי וְשֶׁלָּךְ בְּשֶׁלָּךְ. מַה שֶׁלִּי בְשֶׁלָּךְ אָסוּר. אַף שֶׁלָּךְ בְּשֶׁלִּי עָנוּשׁ כָּרֵת. וְלָאו רִבִּי יִשְׁמָעֵאל אָמַר. לְמֵידִין מִקַּל וָחוֹמֶר וְאֵין עוֹנְשִׁין מִקַּל וָחוֹמֶר. וְלָמָּה לֹא תַנִּינָן נְבֵילָה עִמָּהֶן. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. לֹא מַתְנֵי אֶלָּא דָּבָר שֶׁאָסוּר בַּהַנָיָיה. נְבֵילָה מוּתֶּרֶת בַּהֲנָיָיה. הָתִיבוֹן. הֲרֵי חָמֵץ בַּפֶּסַח. חָמֵץ יֵשׁ בּוֹ כָרֵת וְאֵילּוּ אֵין בָּהֶן כָּרֵת. רִבִּי יוֹסֵי בְשֵׁם רִבִּי חֲנִינָה בָעֵי. אִיסּוּרֵי הֲנָיָיה מָהוּ שֶׁיִּבָּטְלוּ (בְּצֵירוּף) [בְּטֵירוּף]. וְהָתַנִּינָן שׂוֹר הַנִּסְקַל. תִּיפְתָר בַּחֲתִיכוֹת. וְהָתַנִּינָן צִּיפֳּרֵי מְצוֹרָע. תִּיפְתָּר צִּיפּוֹר בַּצִּיפֳּרִין. וְהָתַנִּינָן שֵׂיעָר נָזִיר. אִית לָךְ מֵימַר צִּיפּוֹר בַּצִּיפֳּרִין. כַּד מַטּוּן לְעָרְלָה הָתִיב רִבִּי יַעֲקֹב קוֹמֵי רִבִּי יוֹסֵי. וְהָתַנִּינָן הָאוֹרֵג מְלֹא הַסִּיט מִצֶּמֶר בְּכוֹר בַּבֶּגֶד יִדָּלֵק הַבֶּגֶד. מִשֵּׂיעָר נָזִיר מִפֶּטֶר חֲמוֹר בַּשַּׂק יִדָּלֵק הַשַּׂק. אֲמַר לֵיהּ. אִילּוּ אֲמַר תַּנָּא קַמָּן אִיתְיָיהִיבַת יְאוּת.

MISHNAH: The following are forbidden and they forbid in the most minute amount: Libation wine, idols, heart-removed skins, and an ox which was stoned. 21:28 . , and the calf whose neck was broken. 21:1–9 . , and the birds of the sufferer from skin disease, and the nazir ’s hair. 6:18 . , and the firstborn donkey. 13:13 . , and meat in milk. 23:19 , 34:26 , Deut . 14:21 . , and profane animals slaughtered in the Temple precinct. 17:4 . . These are forbidden and they forbid in the most minute amount. HALAKHAH: “The following are forbidden and they forbid in the most minute amount,” etc. Libation wine, idols, heart-removed skins, because nothing of the taboo should cling to your hand . 13:18 . Sifry Deut . 96. . An ox which was stoned. From the meaning of what was said, the ox shall be stoned . 21:28 . would I not know that it cannot be eaten? Why does the verse say, it shall not be eaten ? From here that it is forbidden for usufruct 3:1 (Notes 26–28, Pesaḥim 2:1 28c), which is part of a lengthy discussion under which conditions a prohibition as food implies a prohibition of usufruct (` Orlah 3:1, Notes 10–44 ; Pesaḥim 2:1 ; Babli Pesaḥim 21b , Qiddušin 56b , Bava qamma 41a , Ḥulin 114b ) Since the mention of the prohibition as food is unnecessary, the ox qualifies as a case where the prohibition as food means prohibition of usufruct. In the Babylonian sources ( Bava qamma 41a , Mekhilta dR. Ismael Mišpatim 10) it is agreed that it is obvious that a stoned animal was not ritually slaughtered and therefore is forbidden as meat but it is noted that the prohibition as food is necessary anyhow to show that if the ox was ritually slaughtered after conviction by the court, the slaughter is ineffective and does not permit the carcass to be eaten. Everybody agrees that if the ox was correctly slaughtered before a trial could be held the meat is kosher. The Babli has to find the prohibition of usufruct in another part of the verse which makes the prohibition one of rabbinic interpretation rather than biblical. Louis Ginzberg in his Yerushalmi Fragments from the Genizah (New York 1909) p. 280 has published a leaf of selections from the entire tractate. The passage referring to the paragraph under discussion reads there (vocalization added): וְשׁוֹר הַנִּסְקָל. סָקֹ֨ל יִסָּקֵ֜ל הַשּׁ֗וֹר וג׳ מִמַּשְׁמַע שנ׳ סָקוֹל יִסָּקֵל וְכִי אֵין אָנוּ יוֹדְעִין לֹא יֵאָכֵל. מַה תַלְמוּד לוֹמַר לֹא יֵֽאָכֵל֙. אֶלָּא שֶׁהוּא אָסוּר בַּאֲכִילָה וְאַסוּר בַּהֲנָייָה. ר׳ אַבָּ׳ בְשֶׁם ר׳ יוֹחָנָן כָּל־מָקוֹם שנ׳ לֹא יֵאָכֵל לֹא תֹאכְלוּ … אִסוּר And an ox which was stoned. The ox should certainly be stoned . From the meaning of what was said, shall certainly be stoned would we not know that it cannot be eaten? Why does the verse say, it shall not be eaten ? But that it is forbidden for eating and forbidden for usufruct. Rebbi Abba[hu] in the name of Rebbi Joḥanan: Any place where it says shall not be eaten, you shall not eat [it is forbidden for eating and forbidden for usufruct.] The addition to the text is from ` Orlah 3:1 (Note 10 ) or Pesaḥim 2:1 l. 15. In these and all Babli sources (quoted above) the statement is attributed to R. Eleazar, not R. Joḥanan (R. Eleazar’s teacher). The addition has to be considered a commentary. . And the calf whose neck was broken. There, there . Since there mentioned further describes a prohibition of usufruct, also there said here implies prohibition of usufruct. 207. This is a case of equal cut . It is written in Deut . 21:4 , and they shall break the calf’s neck there in the wadi . Also it is written in Num .20:1, there Miriam died and was buried there. Since a grave and all its appurtenances are forbidden for usufruct, and since the mention of there in Deut . 21:4 is not logically necessary, the prohibition of usufruct (and, as noted in the Babylonian sources, the obligation of burial) is transferred to the calf. . And the birds of the sufferer from skin disease. Any pure bird you may eat . 14:11 . , this is the living bird. But the following you may not eat of them . 14:12 . , that is the slaughtered one. 103, Babli Qiddušin 57a , Ḥulin 82a . Since first it is said, any pure bird you may eat , which is immediately followed by but the following you may not eat of them , this implies that not only may one not eat the impure birds listed later but also some pure birds. Of the two pure birds used for the purification ceremony of the healed sufferer from skin disease, one is slaughtered ( Lev . 14:5 ). The other is released ( v. 7 ); since it is nor recognizable it cannot be forbidden to anybody who might catch it. Therefore the slaughtered bird must be the one pure bird which was correctly slaughtered and nevertheless is forbidden as food. The parallel sources also presuppose that the remains of the slaughtered bird, after its blood has benn used, is forbidden for usufruct but no explicit reason for that is given. One must assume that this is one of the cases where a prohibition as food implies prohibition of usufruct (cf. Note 155 ). . Or the other way around? Rebbi Joḥanan in the name of Rebbi Ismael: The Torah has no prohibition of usufruct which applies to any living thing 57a , opposed there by R. Simeon ben Laqish. . And the nazir ’s hair. He shall put it in the fire which is under the well-being offering . 6:18 . use is forbidden (but not sanctionable). . And the firstborn donkey. Breaking the neck, breaking the neck. Since there one buries it and it is forbidden for usufruct, also here one buries it and it is forbidden for usufruct 9b , Mekhilta dR. Ismael Bo 18, dR. Simeon bar Ioḥai 13:13 (l. 25). This is heqqeš rather than “equal cut”. Since the only other case where the neck of a four-legged animal has to be broken is the atonement for an unsolved murder case, the rules of the latter have to be applied to the case where a rancher refuses to redeem the first born of his donkey. Since the rule has moral justification in the parallel sources, “he refused to give value to the Cohen; therefore value has to be denied him”, the rule has to be considered rabbinic rather than biblical. . And meat in milk. It was stated: At three places it is written do not cook a kid goat . 23:19 , 34:26 , Deut . 14:21 . , about eating, about usufruct, and about cooking 115b , Qiddušin 57b ; Mekhilta dR. Ismael Mišpaṭim 20 (opposed by Mekhilta dR. Simeon ben Ioḥai 23:19, Sifry Re`eh 104). . And profane animals slaughtered in the Temple precinct. Rebbi Joḥanan in the name of Rebbi Ismael: The Torah said, slaughter what is Mine in My place. 17:4 . and what is yours in yours. Since Mine in yours is forbidden, also yours in Mine 57b where the argument if found unconvincing and other proofs are given. . Is it punished by extirpation? Does not Rebbi Ismael say, one infers by an argument de minore ad majus but one does not punish by an argument de minore ad majus 11:1 Note 50 . There is no argument de minore ad majus involved here; more appropriate is the language of the Babli ( Sanhedrin 54a , Makkot 5b , 14a , 17a ): One does not punish by a logical argument (only by an explicit verse). One cannot object that extirpation anyhow is a matter for the Heavenly Court not bound by human arguments since offenses punishable by extirpation automatically are punishable by flogging by the human court. The exclusion of extirpation implies removal of the offense from human criminal justice. ? Why did we not state carcasses with them 3:6 , Terumot 10:6; Babli Beṣah 3b ). ? Rebbi Yose ben Rebbi Abun said, it did state only things forbidden for usufruct. Carcass meat is permitted for usufruct. 14:21 . . They objected, is there not leavened matter on Passover? Leavened matter makes liable to extirpation. 12:15 (but only for eating, not for possession. , but for these there is no extirpation. Rebbi Yose asked in the name of Rebbi Ḥanina: May prohibitions of usufruct become insignificant in (combination) [by being shredded] and the editions based on the latter. The text in brackets is a correction by the scribe himself. In both cases the question is whether prohibitions of usufruct automatically imply the impossibility of disregarding minute amounts or whether the prohibition will be void if either the prohibited item is mixed with sufficiently many permitted items and is no longer recognizable or whether it reverts to the usual test of giving taste if shredded and mixed with others. ? But did we not state “the ox which was stoned”? Explain it in pieces. But did we not state “the birds of the sufferer from skin disease”? Explain it as a bird among birds. But did we not state “the nazir ’s hair”? Can you say a bird among birds? When they came to study ` Orlah did Rebbi Jacob object before Rebbi Yose, did we not state 3:3. Since a minimum length of a si̇̄t (` Orlah 3:3 Note 82 ) is required, it is obvious that the prohibition of the nazir ’s hair does not apply to minute amounts. , “if somebody weaves the length of a sīt of firstling’s wool, the cloth must be burned. Of nazir ’s hair or firstling donkey in sackcloth, the sackcloth must be burned.” He told him, (if the Tanna had said before us, you would have given) 3:3 (Note 94): אִילּוּ אִיְתָּבָת תַּמָּן אִית הֲווָת יְאוּת׃ If you had objected there you would have been correct, i. e., if when I asked the question in Avodah zarah about prohibitions of usufruct becoming insignificant you pointed out the Mishnah in ` Orlah it would have been relevant. correctly.

יֵין נֶסֶךְ שֶׁנָּפַל לַבּוֹר כּוּלּוֹ אָסוּר בַּהֲנָיָיה. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר יִמָּכֵר כּוּלּוֹ לְגוֹי חוּץ מִדְּמֵי יֵין נֶסֶךְ שֶׁיֵּשׁ בּוֹ: יֵין נֶסֶךְ שֶׁנָּפַל לַבּוֹר כול׳. רִבִּי יוֹסֵי רִבִּי יוֹחָנָן בְשֵׁם בֶּן בְּתֵירָה. יֵין נֶסֶךְ שֶׁנָּפַל לַבּוֹר יִימָּכֵר כּוּלּוֹ לְגוֹי חוּץ מִדְּמֵי יַיִן נֶסֶךְ. רִבִּי שְׁמוּאֵל בַּר נָתָן בְּשֵׁם רִבִּי חָמָא. הֲלָכָה כְרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל. אָמַר רִבִּי יָסָא. חַד רַבָּנִין נְפַק מִבֵּית וַועֲדָא. אֲמַר. אִיתְפַּלְּגוֹן רִבִּי יוֹחָנָן וְרֵישׁ לָקִישׁ. חַד אָמַר. הֲלָכָה כְרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל. וְחַד אָמַר. אֵין הֲלָכָה כְרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל. וּמוֹדֶה רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל בְּיַיִן לְתַבְשִׁיל שֶׁהוּא אָסוּר. רִבִּי בּוּן בְשֵׁם רַב. מוֹדִין חֲכָמִים לְרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל בְּחָבִית בֵּין חָבִיּוֹת לִימָּכֵר כּוּלּוֹ לְגוֹי חוּץ מִדְּמֵי יַיִן נֶסֶךְ שֶׁבּוֹ. אָמַר רִבִּי זֵירָא קוֹמֵי רִבִּמִּי. עַד דְּלָא אִיתְאַָמָּרַת הָדָא מִילְּתָא לָא הֲוְינָן יַדְּעִין דּוּ כֵּן. לָא אִיתְאַָמָּרַת אֶלָּא מוֹדִין חֲכָמִים לְרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל. אוֹ דִילְמָא לָא אִיתְאַָמָּרַת אֶלָּא מוֹדֵי רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל לַחֲכָמִים. אָמַר רִבִּי יוּדָן. יְדַע הֲוָה רִבִּי זְעִירָא דוּ כֵן אֶלָּא כְאִינַּשׁ דִּשְׁמַע מִילָּה וּמַקְּשֵׁי עֲלָּהּ.

MISHNAH: If libation wine fell into a cistern, the entire cistern is forbidden for usufruct. Rabban Simeon ben Gamliel said, all of it shall be sold to a Gentile except for the value of libation wine contained in it. HALAKHAH: “If libation wine fell into a cistern,” etc. Rebbi Yose, Rebbi Joḥanan in the name of ben Bathyra: If libation wine fell into a cistern, all of it shall be sold to a Gentile except for the value of libation wine. Rebbi Samuel bar Nathan in the name of Rebbi Ḥama: practice follows Rabban Simeon ben Gamliel. Rebbi Yasa said, one of the rabbis came out from the house of assembly and said, Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. One said, practice follows Rabban Simeon ben Gamliel, and one said, practice does not follow Rabban Simeon ben Gamliel, but Rabban Simeon ben Gamliel agrees that as wine for cooking it is forbidden. Rebbi Bun in the name of Rav: The Sages agree with Rabban Simeon ben Gamliel if it was an amphora among amphoras that all of it shall be sold to a Gentile except for the value of libation wine. Rebbi Ze`ira said before Rebbi Immi: Before this was said did we not know that it was so? Was it said that the Sages agree with Rabban Simeon ben Gamliel, or perhaps was only said that Rabban Gamliel agrees with the Sages? Rebbi Yudan said, Rebbi Ze`ira knew that it was so, but he is like a person who hears something and objects to it.

גַּת שֶׁל אֶבֶן שֶׁזִּפְּתְּתָהּ גּוֹי מְנַגְּבָהּ וְהִיא טְהוֹרָה. וְשֶׁל עֵץ רִבִּי אוֹמֵר יְנַגֵּב. וַחֲכָמִים אוֹמְרִים יִקְלוֹף אֶת הַזֶּפֶת. וְשֶׁל חֶרֶס אַף עַל פִּי שֶׁקָּלַף אֶת הַזֶּפֶת הֲרֵי זוֹ אֲסוּרָה: גַּת שֶׁלְּאֶבֶן שֶׁזִּפְּתָהּ גּוֹי כול׳. מַתְנִיתִין דְּרִבִּי. שֶׁלְּעֵץ רִבִּי אוֹמֵר. יְנַגֵּב. וַחֲכָמִים אוֹמְרִים. יִקְלוֹף אֶת הַזֶּפֶת. וְשֶׁלְּחֶרֶס דְּלֹא כְרִבִּי. דְּתַנֵּי. הַגַּת וְהַמַּחַץ וְהַמַּשְׁפֵּךְ שֶׁלְּגוֹי. רִבִּי מַתִּיר וַחֲכָמִים (אוֹמְרִים). מוֹדֶה רִבִּי בַּקַּנְקָנִים שֶׁאֲסוּרוֹת. וּמִפְּנֵי מַה אֵילּוּ אֲסוּרִין וְאֵילּוּ מוּתָּרִין. אֵילּוּ מַכְנִסָן לְכָךְ וְאֵילּוּ אֵין מַכְנִסָן לְכָךְ. רִבִּי יּוסֵי בְשֵׁם רִבִּי יוֹחָנָן. הֲלָכָה כְרִבִּי. כְּלֵי פַּפִּיָיר שֶׁזִּפְתָּן גּוֹי. רִבִּי יוֹסֵי בֵּרִבִּי בּוּן בְּשֵׁם שְׁמוּאֵל. הֲלָכָה כְּרִבִּי. מַחֲלוֹקֶת רִבִּי וַחֲכָמִים. דְּתַנֵּי. הָיְתָה גִיתּוֹ טְמֵיאָה וּמְבַקֵּשׁ לְטַהֲרָהּ. הַלּוּלָבִין וְהַדַּפִּין וְהָעֲדַשָּׁה מַנַגְּבָן וּטְהוֹרִין. וְהָעֶקֶל שֶׁלִּנְצָרִים וְשֶׁלְּבִטְבּוּט וְשֶׁלְּעֵץ שֶׁלְּשִׁיפָה שֶׁלְּחוּטִין שֶׁלְגָמִי מְיַישְּׁנָן כָּל שְׁנֵים עָשָׂר חוֹדֶשׁ. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר. מִבַּד לְבַד וּמִגַּת לְגַת. תַּנֵּי. אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל. אִם רָצָה לְטַהֲרָן מִיָּד נוֹתֵן בְּצִינּוֹר שֶׁמֵּימָיו מְקַלְּחִין אוֹ בְּנָהָר שֶׁמֵּימָיו מְהַלְּכִין כְּדֵי עוֹנָה. כְּשֵׁם שֶׁאַתְּ מְנַגֵּב בְּטָהֳרוֹת כָּךְ מְנַגֵּב בְּיֵין נֶסֶךְ. כַּמָּה הִיא עוֹנָה. רִבִּי יּוסֵי בְשֵׁם רִבִּי יוֹחָנָן אוֹמֵר. חֲצִי יוֹם. וַחֲצִי לַיְלָה. תַּנֵּי רִבִּי חִיָיה. אוֹ יוֹם אוֹ לַיְלָה. מַה וּפְלִיג. אֶלָּא כָּאן שֶׁהַיּוֹם וְהַלַּיְלָה שָׁוִין וְכָאן בְּשֶׁאֵין הַיּוֹם וְהַלַּיְלָה שָׁוִין.

MISHNAH: A wine press of stone which a Gentile had pitched one has to wipe dry and it is pure. But one of wood, Rebbi said he shall wipe it dry but the Sages say he must remove the pitch. And one of pottery, even if he removed the pitch, remains forbidden. HALAKHAH: “A wine press of stone which a Gentile had pitched,” etc. Our Mishnah is Rebbi’s. “One of wood, Rebbi said he shall wipe it dry but the Sages say he must remove the pitch.” For pottery it is not following Rebbi, as it was stated: A Gentile’s wine-press, bucket, and funnel, Rebbi permits but the Sa (say). Rebbi agrees that pitchers are forbidden. Why are these forbidden and those permitted? These one fills with it, the others one does not fill with it. Rebbi Yose in the name of Rebbi Joḥanan: practice follows Rebbi. If a Gentile pitched a papyrus vessel 6:3 Note 38 . The discussion is interrupted by the next sentence; it continues with “is the disagreement …” . Rebbi Yose ben Rebbi Abun in the name of Samuel, practice follows Rebbi. It is the disagreement of Rebbi and the Sages, as we have stated: “If somebody’s wine-press was impure and he wants to purify it, the brooms, the planks, and the lentil 3:7 ) or a roller. one rubs dry and they are pure. The wicker-work of wood splinters, or of hemp, or of wood, or of bark, of threads, of bast, one lets age a full twelve months; Rabban Simeon ben Gamliel said, from one olive pressing to the next, from one wine pressing to the next. Rabban Simeon ben Gamliel said, if he wants to purify it immediately, he puts it for a period in a pipe where water streams, or in a brook whose water flows. Just as one wipes dry for purity so one wipes dry for libation wine.” How much is a period? Rebbi Yose in the name of Rebbi Joḥanan, half a day or half a night. Rebbi Ḥiyya stated, either a day or a night. Do they disagree? But one when day and night are equal, the other when day and night are unequal 113b , Yebamot 62b , Ševuot 18b , Niddah 63b . Either day or night at the equinox or half a day during the summer solstice, half a night during the winter solstice. .

הַלּוֹקֵחַ כְּלֵי תַשְׁמִישׁ מִן הַגּוֹי אֶת שֶׁדַּרְכּוֹ לְהַטְבִּיל יַטְבִּיל לְהַגְעִיל יַגְעִיל. לְלַבֵּן בָּאוּר יְלַבֵּן. הַשְּׁפוּד וְהָאֶסְכָלָה מְלַבְּנָן בָּאוּר וְהַסַּכִּין שָׁפָהּ וְהִיא טְהוֹרָה: הַלּוֹקֵחַ כְּלֵי תַשְׁמִישׁ מִן הַגּוֹי כול׳. הַלּוֹקֵחַ כְּלֵי תַשְׁמִישׁ מִן הַגּוֹי דְּבָרִים שֶׁיּוֹדֵעַ שֶׁעוֹשִׂין בָּהֶן אוֹכֶל נֶפֶשׁ כְּגוֹן כּוֹסוֹת מַדִּיחָן וּטְהוֹרִין. אֲבָל יוֹרוֹת וְקוֹמְקָמִּין מַגְעִילָן בַּחַמִּין. וְכוּלָּן שֶׁנִּשְׁתַּמֵּשׁ בָּהֶן אַף עַל פִּי שֶׁלֹּא הִטְבִּיל וְהִגְעִיל וְשָׁף וְלִיבֵּן הֲרֵי אֵילּוּ טְהוֹרִין. תַּנֵּי רִבִּי הוֹשַׁעְיָה. צָרִיךְ לְהַטְבִּיל. כְּהָדָא. רִבִּמִּי סְלַק עִם רִבִּי יוּדָן נְשִׂיָיא לְחַמְתָּא דְגָדֵר וְשָׁאֲלוֹן כְסַף מִן אִילֵּין דְּאוֹסִינוּס. שָׁאֲלוֹן לְרִבִּי יִרְמְיָה אָמַר. צָרִיךְ לְהַטְבִּיל לְפִי שֶׁיָּצְאוּ מִטּוּמְאַת הַגּוֹי וְנִכְנְסוּ לְִקְדוּשַּׁת יִשְׂרָאֵל. יצא לחוץ ונלמד. נַפְקוֹן וְשָׁמְעוֹן רִבִּי יַעֲקֹב בַּר אָחָא שִׁמְעוֹן בַּר בָּא בְשֵׁם רִבִּי יוֹחָנָן. לֹא שָׁנוּ אֶלָּא לוֹקֵחַ. אֲבָל שׁוּאֵל מוּתָּר. מֵעַתָּה אֲפִילוּ כֵלִים. רִבִּי הוֹשַׁעְיָה זְבִין כֵּלִים וּמַטְבִּילָן. הָכָא אַתּ אָמַר. מַדִּיחָן וְהֵן טְהוֹרִין. וָכָא אַתּ אָמַר. מַגְעִילָן בַּחַמִּין. חוֹמֶר הוּא בְגִיעוּלֵי גּוֹיִם. סַכִּין תּוֹחְבָהּ בָּאָרֶץ ג׳ פְעָמִים וְדַייוֹ. רִבִּי בָּא בְשֵׁם רַב יְהוּדָה. הָדָא דְתֵימַר בְּסַכִּין קְטַנָּה. אֲבָל בְּסַכִּין גְּדוֹלָה צְרִיכָה לִיבּוּן. וְהַלִּיבּוּן צָרִיךְ שֶׁיְּהוּ נִיצּוֹצוֹת מְנַתְּזִין מִמֶּנָּה.

MISHNAH: If somebody buys crockery from a Gentile, what usually is immersed one immerses. 31:21–23 . If the item has not been used for non-kosher food and is of metal, it is immersed in water. , cleansed in boiling water one cleanses in boiling water, making glowing white in fire one makes glowing white. As a general principle, what was used only cold simply has to be cleansed, what was used with hot fluids must be cleansed with boiling water, and what was used in the fire must be exposed to fire. . The spit and the grill one makes glowing white in fire but a knife one rubs clean and it is pure. HALAKHAH: “If somebody buys crockery from a Gentile,” etc. “ If somebody buys crockery from a Gentile, something of which he knows that it is used for human food, he washes them clean and they are pure. But pots and boiling kettles one cleanses in boiling water. All of these, if he used them even if he did not immerse them, or cleansed them in boiling water, or rubbed them clean, or made them glowing white in fire, they are pure.” Rebbi Hoshaia said, one has to immerse them; another version denies the obligation. , as by the following. Rebbi Immi and Rebbi Jehudah the Prince went down to the hot springs of Gadara and borrowed silverware from the family Osinos. They asked Rebbi Jeremiah who said, one must immerse them because they left the impurity of Gentiles and entered the holiness of Israel. He went out and we want to learn. They left and heard Rebbi Jacob bar Aḥa, Simeon bar Abba in the name of Rebbi Joḥanan: they said only “who buys”, but the borrower is permitted., a statement of R. Naḥman (bar Jacob). . Then even vessels. 31:21–24 . . Rebbi Hoshaia bought vessels and immersed them. Here you say, one washes them clean and they are pure. But there you say, one cleanses them in boiling water. One is more stringent with the abominations of Gentiles is correct that the Mishnah here requires that spit and grill be cleansed in fire whereas in Mishnah Zevaḥim 11:7 it is only required that spit and grill used in the Temple be cleaned by boiling water. The answer is that while the cleansing of the utensils in the Temple is a biblical requirement ( Lev . 6:21 ) the rabbinic requirement of cleansing from forbidden cooking follows rules that are more strict. . A knife one sticks into the ground three times and it is enough. Rebbi Abba in the name of Rav Jehudah: That is for a small knife. But a large knife needs to become white hot, and in its being white hot it is necessary that sparks fly from it., makes a difference between a knife used for cold food which can be cleansed in the ground and one used hot which needs cleansing in boiling water. .