משנה: אֵילּוּ דְבָרִים שֶׁל גּוֹיִם אֲסוּרִין וְאִסּוּרָן אִסּוּר הֲנָאָה הַיַּיִן וְהַחוֹמֶץ שֶׁל גּוֹיִם שֶׁהָיָה מִתְּחִילָּתוֹ יַיִן וְחֶרֶס אַדְרִייָנִי וְעוֹרוֹת לְבוּבִין. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר בִּזְמַן שֶׁהַקֶּרַע שֶׁלּוֹ עָגוֹל אָסוּר וּמָשׁוּךְ מוּתָּר. וּבָשָׂר הַנִּכְנָס לַעֲבוֹדָה זָרָה מוּתָּר וְהַיּוֹצֵא אָסוּר מִפְּנֵי שֶׁהוּא זִבְחֵי מֵתִים דִּבְרֵי רִבִּי עֲקִיבָה. הַהוֹלְכִין לַתַּרְפּוּת אָסוּר מִלָּשֵׂאת וּמִלָּתֵת עִמָּהֶן. MISHNAH: The following Gentile properties are forbidden and the prohibition is of usufruct: Wine151One may assume that the Gentile before drinking the wine made a libation to the gods. If done for a full barrel, it makes all the wine in the barrel forbidden as חֶרֶם (Deuteronomy.13.18">Deut. 13:18) which biblically is forbidden for all usufruct., and vinegar which originally was wine152Even though it is no longer wine and cannot be used for libations, since it remains usable the original prohibition is not removed., and Hadrianic pottery,153Very porous earthenware which is soaked in wine to absorb it. It is taken on caravan trips to give a taste of wine to water taken on the trip. and heart-removed skins154Skins of the belly which show that the heart was removed before the animal was skinned. This is done only in pagan rituals; the animal including any parts not used in pagan worship is חֶרֶם.. Rabban Simeon ben Gamliel says, if the tear is circular they are forbidden, oblong permitted. Meat brought into a pagan Temple is permitted but what leaves is forbidden because it is sacrifice to the dead, the words of Rebbi Aqiba155The expression “sacrifice to the dead” is from Psalms.106.26">Ps. 106:26; it describes all pagan sacrifices.. It is forbidden to trade with those who go to ugliness156This is the meaning of the word in other contexts. The meaning here is not uncontested, cf. Notes 220 ff..
הלכה: אֵילּוּ דְבָרִים שֶׁלְּגּוֹיִם אֲסוּרִין כול׳. רִבִּי יִצְחָק בַּר נַחְמָן בְּשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי הֲוָה אֲמַר. מָתוֹק מַר חַד אֵין בָּהֶן מִשׁוּם גִּילּוּי. רִבִּי סִימוֹן בְּשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. הַחַד וְהַמַּר וְהַמָּתוֹק אֵין בָּהֶן מִשׁוּם גִּילּוּי וְלֹא מִשׁוּם יַיִן נֶסֶךְ. רִבִּי סִימוֹן מְפָרֵשׁ. הַחַד קוֹנְדִּיטוֹן. הַמַּר פְּסִינְתַּטוֹן. וְהַמָּתוֹק מָהוּ. חַמְרָא מְבַשְּׁלָה. רִבִּי יְהוֹשֻׁעַ בֶּן זַייְדָל הָיָה לוֹ יַיִן מְבוּשָּׁל שֶׁנִּתְייַחֵד בִּרְשׁוּת הַגּוֹי. שָׁאַל לְרִבִּי יַנַּאי בֵּירִבִּי יִשְׁמָעֵאל. אָמַר לֵיהּ. כֵּן אָמַר רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. מָתוֹק אֵין בּוֹ לֹא מִשׁוּם גִּילּוּי וְלֹא מִשׁוֹם יַיִן נֶסֶךְ. רִבִּי יַנַּאי בֵּירִבִּי יִשְׁמָעֵאל אִיבְאָשׁ. סָֽלְקוֹן רִבִּי זֵירָא וְרִבִּי יְהוֹשֻׁעַ וְרִבִּי בּוּן בַּר כַּהֲנָא וְרִבִּי חֲנַנְיָה חַבְרֵיהוֹן דְּרַבָּנִן מְבַקְרָתֵיהּ. אַשְׁכָּחוֹן רִבִּי יְהוֹשֻׁעַ בַּר זַייְדָל יְתִיב תַּמָּן. אָֽמְרֵי. הָא מָרָהּ דִּשְׁמוּעָתָא וְהָא מָרָהּ דְּעוֹבְדָא מִישְׁאֲלוּנֵיהּ. אֲמַר לוֹן. כֵּן אָמַר רֵישׁ לָקִישׁ. מָתוֹק אֵין בּוֹ לֹא מִשׁוּם גִּילּוּי וְלֹא מִשׁוּם יַיִן נֶסֶךְ. אָמַר לֵיהּ. דִּילְמָא מִן הָדָא דְּרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ דְּאָכֵן אָכֵן. אֲמַר לוֹן. לְעוּבְדָה וְסָֽמְכוּן עֲלוֹי. מִן דְּקָמוֹן רִבִּי איִלָא עִם רִבִּי בּוּן בַּר כַּהֲנָא אָמַר לֵיהּ. אִילוּלֵא דַאֲתוּן רַחֲמִין שְׁמוּעָתָא. וְלֹא מַתְנִיתָא הִיא. תַּנֵּי רִבִּי חִייָה. מְבוּשָׁל שֶׁלְּגוּי לָמָּה הוּא אָסוּר. שֶׁהָיָה מִתְּחִילָּתוֹ יַיִן. אָמַר רִבִּי יוֹסֵי. מַתְנִיתָא אָֽמְרָה כֵן. הַיַּיִן וְהַחוֹמֶץ שֶׁהָיָה מִתְּחִילָּתוֹ יַיִן. HALAKHAH: “The following Gentile properties are forbidden,” etc. 157This paragraph and many of the following have a parallel in Terumot8:5 (Notes 82–111). At places the text here is a reformulation, not a direct copy, of the text there; though it is not excluded that both might represent the same original by two very different paths of copying. Rebbi Isaac bar Naḥman in the name of Rebbi Joshua ben Levi: Bitter, sweet, and hot are not under the rules of being uncovered158In both Talmudim it is assumed that a snake will drink from uncovered unattended fluids and in the process poison the drink for humans. Then the drink cannot be used, neither can it be sold since this would be “putting a stone in the path of a blind person.” This makes uncovered unattended wine almost as forbidden as wine used for pagan practices.. Rebbi Simon in the name of Rebbi Joshua ben Levi: The hot, the bitter, and the sweet are not under the rules of being uncovered or under those of libation wine159Babli 30a. “Libation wine” is the technical term for Gentile wine which was used for pagan libations or other pagan ceremonies and therefore is forbidden for all usufruct.. Rebbi Simon explains: The hot, spice wine160Latin (vinum) conditum.. The bitter, vermouth wine161Greek ἀψίνθιον, “wormwood, Artemisia Absinthium.”. And the sweet, cooked wine. Rebbi Joshua ben Zeidal had cooked wine which was left unsupervised in the custudy of a Gentile. He asked Rebbi Yannai ben Rebbi Ismael who said to him, so says Rebbi Simeon ben Laqish: The sweet is not under the rules of being uncovered or under those of libation wine. Rebbi Yannai ben Rebbi Ismael fell ill. Rebbi Ze`ira, Rebbi (Joshua) [Hoshaia]162The text in brackets is the reading of the text in Terumot; it is preferred since no Amora “R. Joshua” without patronymic is known., Rebbi Abun bar Cahana, and Rebbi Ḥanianiah the colleague of the rabbis, went to visit him. They saw Rebbi Joshua ben Zeidal sitting there. They said, there is the master of the decision and the person of the happening, let us ask him. He said to them, so says Rebbi Simeon ben Laqish, the sweet is not under the rules of being uncovered or under those of libation wine. One said to him, maybe that of Rebbi Simeon ben Laqish is for argument’s sake? He told them, it is for action and you can rely on it. When (they got up) [returned]163The text in brackets is the reading of the text in Terumot, the one in parenthesis is the text here., Rebbi Ila was standing with Rebbi Abun bar Cahana and told him, if you did not prefer decisions, is this not a baraita? As Rebbi Ḥiyya stated, “why is cooked wine of Gentiles forbidden? Because it started out as wine.164Babli 29b. The statement implies that Jewish cooked wine (pasteurized grape juice) cannot become forbidden after being handled by a Gentile.” Rebbi Yose said, the Mishnah says so, “wine and vinegar which originally was wine165But anything manufactured from wine that was not originally forbidden does not become forbidden; same consequence as in the preceding Note..”
רִבִּי אִמִּי הֲווּ לֵיהּ אוֹרְחִין. אֲמַר לוֹן. אִילוּלֵי חַמְרָא מְבַשְּׁלָא דִידִי מַגְלֵי לָא הֲוִינָא מַשְׁקַתְכוֹן. אֲמַר לֵיהּ רַב בִּיבַי. אַייְתוֹן וַאֲנָן שָׁתִינָן. אֲמַר. מָאן דְּבָעֵי מֵימַת יֵיזִיל יָמוּת גַּו בֵּיתֵיהּ. 166Terumot 8:5 Notes 91–94. Rebbi Immi had guests. He said to them, if my cooked wine had not been left uncovered, would I not have served you? Rebbi Vivian said, bring it and we shall drink. He answered, he who wants to die should go and die in his own house.
בַּר יוּדָנָה הֲוָה לֵי קוֹנָדִּיטוֹן מַגְלֵי. שְׁאַל לְרַבָּנִין וְאָֽסְרוֹן. וְלֹא כֵן אֲמַר רִבִּי יִצְחָק בַּר נַחְמָן בְּשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. הַחַד וְהַמַּר וְהַמָּתוֹק אֵין בָּהֶן מִשׁוּם גִּילּוּי. רַבָּנִן דְּקַיְסָרִין מִשּׁוּם רִבִּי יוּדָה בַּר טִיטוּס. בַּאוּ דִּשְׁחִיק חַד לִתְלָתָא. Bar Yudani had uncovered spice wine. He went and asked the rabbis who forbade it. But did not Rebbi Isaac bar Naḥman say in the name of Rebbi Joshua ben Levi: The hot, the bitter, and the sweet, are not under the rules of being uncovered. The rabbis of Caesarea in the name of Rebbi Judah bar Titus: About one which consists of one to three parts ground [spices]167One part spices for every three parts wine (one fourth of the volume) is the minimal concentration for which R. Joshua ben Levi’s rule may be applied..
בָּעוּן קוֹמֵי רִבִּי אַבָּהוּ. מְבושָּׁל שֶׁנִּתְגַּלֶּה מָהוּ. אֲמַר לוֹן. קָרֵינָה צְרִיכָא לְרִבִּי יוֹחָנָן וְאַתּוֹן שְׁאָלוּן לִי הָדָא. שְׁאָלוּן לְרִבִּי יִצְחָק וְאָסַר לוֹן. וְאִינְהַר רִבִּי אַבָּהוּ דָּמַר רִבִּי יוֹחָנָן אֲסִיר. They asked before Rebbi Abbahu, what is the rule for uncovered cooked [wine]? He told them, Rebbi Joḥanan had a problem with carenum168Latin carenum, Greek κάροινον, wine which by cooking has lost one third of its volume. Since the alcohol-producing bacteria die at 13% alcohol by volume, if the volume has shrunk by one third certainly all alcohol had evaporated and no alcohol was left in the fluid. and you are asking me this? They asked Rebbi Isaac and he forbade it to them. Then Rebbi Abbahu remembered that Rebbi Joḥanan had said, it is forbidden169R. Simeon ben Laqish’s statement is rejected in practice..
(רִבִּי יַעֲקֹב בַּר אָחָא רִבִּי אִמִּי בְשֵׁם רִבִּי לָֽעְזָר.) בַּר נְטוֹזָא אִיתְגַּלְייָן לֵיהּ גִּיגִּיתֵיהּ. שְׁאִיל לְרִבִּי בָּא בַּר מָמָל. אָמַר לֵיהּ. אִם הָיָה נִכְנָס וְיוֹצֵא מוּתָּר. רִבִּי יַעֲקֹב בַּר אָחָא רִבִּי אִמִּי בְשֵׁם רִבִּי לָֽעְזָר. אִם הָיָה יָשֵׁן מוּתָּר. רִבִּי חֲנִינָה רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. חַד אָמַר. יָשֵׁן מוּתָּר. וְחַד אָמַר. יָשֵׁן אָסוּר. מִסְתַּבְּרָא דְרִבִּי חֲנִינָה אָמַר. יָשֵׁן מוּתָּר. דִּבְכָל־אֲתַר סָמִיךְ רִבִּי לָֽעְזָר לְרִבִּי חֲנִינָה. (Rebbi Jacob bar Aḥa, Rebbi Immi, in the name of Rebbi Eleazar.)170In the Leiden ms. this sentence was deleted by the scribe; it does not appear in the prints. In Terumot, the corresponding sentence reads: Rebbi Jacob bar Aḥa, Rebbi Immi, in the name of Rebbi Eleazar: if he was entering and leaving it is permitted. This means that one may assume that no snake came out of its hole to eat from the food or drink the fluid if there was constant traffic in the room. The sentence really is needed to justify R. Abba bar Mamal’s ruling in the sentence after the next. Possibly it was deleted to indicate that the passage here should not be considered an exact copy of the text in Terumot. Terumot 8:3:8" href="/Jerusalem_Talmud_Terumot.8.3.8">Terumot 8:5 Note 95. The barrel of Ben Neṭoza became uncovered. He went and asked Rebbi Abba bar Mamal, who told him, it is permitted. Rebbi Jacob bar Aḥa, Rebbi Immi, in the name of Rebbi Eleazar: if he was sleeping it is permitted171Also here one does not assume that a snake would venture into the room, even though the story in the next paragraph disproves the assumption. The statement also is rejected in the Babli, 30a.. Rebbi Ḥanina and Rebbi Joshua ben Levi, one said, if he was sleeping it is permitted; the other said, if he was sleeping it is forbidden. In is reasonable [to infer] that Rebbi Ḥanina said, if he was sleeping it is permitted, since Rebbi Eleazar everywhere relies on Rebbi Ḥanina172The frequent disagreements of R. Eleazar and R. Joḥanan in both Talmudim really are disagreements between R. Ḥanina and R. Joḥanan..
רִבִּי יוֹסֵי בֶּן שָׁאוּל מִשְׁתָּעֵי אָהֵן עוֹבְדָא. עוֹבְדְא הֲוָה אִיתָא חָדָא דַהֲווָת רַחֲמָה מִצְווָתָא וּבַעֲלָהּ שָׂנָא מִצְווָתָא. אֲתַא חַד מִסְכֵּן וִיהָבַת קוֹמוֹי וַאֲכַל. אַרְגִּישַׁת בְּבַעֲלָהּ. אִיסְלִיק וּטְמָרָתֵיהּ בְּעִילִיתֵיהּ. תָּבַת קוֹמֵי בַעֲלָהּ וַאֲכַל וּדְמָךְ לֵיהּ. אֲתַא חִיוָא וַאֲכַל מִן קוֹמוֹי. קָם בַּעֲלָהּ מִן שִׁינִּתֵיהּ וּבְעָא מֵיכוּל. שָׁרֵי הַהוּא דְעִילִיתָה מַלּוּלֵי. הָדָא אָֽמְרָה. יָשֵׁן מוּתָּר. כְּרִיךְ הֲוָה. וְאֵינוֹ אָסוּר מִשּׁוּם יִיחוּד. כִּ֣י נִיאֵ֗פוּ וְדָם֙ בִּֽידֵיהֶ֔ם. מִכֵּיוָן דְּלָא הֲוָה חֲשִׁיד עַל דָּא לָא חֲשִׁיד עַל דָּא. 173Terumot 8:3:9" href="/Jerusalem_Talmud_Terumot.8.3.9">Terumot8:5 Notes 96–101; the text is somewhat reformulated. Rebbi Yose ben Shaul understands it from the following occurrence. It happened that a woman loved to do good deeds but her husband hated good deeds. There came a poor man and she gave him to eat. While he was eating she noticed her husband; she made him climb and hid him in the upper floor. She returned to her husband who ate and fell asleep. There came a snake and ate from what was before him; her husband awoke from his sleep and wanted to eat. The one in the upper floor started to talk174To warn the husband not to eat from the leftovers.. That means if he was sleeping it is permitted175Without warning the husband would have eaten the poisoned food. This proves both that the rule is that one may eat food left while a person is sleeping nearby and that the rule is questionable, at least if there is a house snake familiar with the happenings there.. It was used to it. But is it not forbidden because of being alone? For they committed adultery, blood is on their hands176Ezekiel.23.37">Ez. 23:37.. Since he is not suspected of one he is not suspected of the other177Since the guest saved the husband from danger to his life he is not suspected of wanting him to die; this also clears him of any suspicion of adultery (Nedarim.81b">Babli Nedarim81b)..
מַעֲשֶׁה בְחָסִיד אֶחָד שֶׁהָיָה מְגַלְגֵּל בְּגִילּוּיִם וְלָקָה בְדַלֶּקֶת. וְרָאוּ אוֹתוֹ יוֹשֵׁב וְדוֹרֵשׁ בְּיוֹם הַכִּיפּוּרִים וּצְלוֹחִית שֶׁל מַיִם בָיָדוֹ. 178Terumot 8:3:11" href="/Jerusalem_Talmud_Terumot.8.3.11">Terumot8:5 Notes 104–105. A pious person happened to be insistent in the matter of uncovered [drinks]; he was smitten with a fever. They saw him preaching on the Day of Atonement with a flask of water in his hand179For medical reasons he would be permitted to take small sips of water on the day of the fast but it was extraordinary that he would have wanted to be seen with a flask of water which might lead people to believe that he did not fast. He took that chance rather than to risk leaving the water unattended..
מַעֲשֶׁה בְטַבָּח אֶחָד בְּצִיפּוֹרִין שֶׁהָיָה מַאֲכִיל אֶת יִשְׂרָאֵל נְבֵילוֹת וּטְרֵיפוֹת. פַּעַם אַחַת עֶרֶב יוֹם הַכִּיפּוּרִים עִם חֲשֵׁיכָה שָׁתָה יַיִן הַרְבֶּה וְנִשְׁתַּכֵּר. וְעָלָה לָרֹאשׁ הַגָּג וְנָפַל וָמֵת. הִתְחִילוּ הַכְּלָבִים מְלַקְקִין בְדָמוֹ. אֲתוּן שְׁאָלוּן לְרִבִּי חֲנִינָה. מַהוּ מֵיעֲבַרְתֵּיהּ מִן קוֹמֵיהוֹן. אָמַר לָהֶן. כְּתִיב וְאַנְשֵׁי־קוֹדֶשׁ תִּהְי֣וּן לִי֑ וּבָשָׂ֨ר בַּשָּׂדֶ֤ה טְרֵיפָה֙ לֹ֣א תֹאכֵ֔לוּ לַכֶּ֖לֶב תַּשְׁלִיכ֥וּן אֹתֽוֹ׃ זֶה גָזַל אֶת הַכְּלָבִים וְהֶאֱכִיל אֶת יִשְׂרָאֵל נְבֵילוֹת וּטְרֵיפוֹת. אַרְפּוּן לוֹן. מִדִּידְהוֹן אִינּוּן אֲכָלִין. 180Terumot 8:3:10" href="/Jerusalem_Talmud_Terumot.8.3.10">Terumot8:5 Notes 102–103. Although in the first part the Terumot text appears as the original, from here on the order of texts makes more sense. The only connection the present paragraph has with the others is the mention of the Day of Atonement (missing in Terumot) which was introduced in the preceding one (and continues in the next one with the original theme.) It happened that a butcher in Sepphoris sold Jews carcasses and torn meats. Once on the eve of the day of Atonement before nightfall he drank a great deal of wine and became drunk. He went to the roof, fell down, and died. The dogs started to lick his blood; people came to ask Rebbi Ḥanina how to remove him from before them. He told them, it is written181Exodus.22.30">Ex.22:30., holy people you shall be to Me; torn meat on the fields you shall not eat, you must throw it to the dogs. This one robbed the dogs and fed the Jews carcasses and torn meat. Let them alone, they are eating from their own.
חַד בַּר נַשׁ הֲוָה לֵיהּ חַד גְּרַב מֻגְלֵי בָּעֲרוּבַת צוֹמָא רַבָּא. אֲזַל בָעֵי לְמִישְׁפְּכֵיהּ. אֲמַר לֵיהּ חַבְרֵיהּ. אַייְתִי וַאֲנָא שָׁתֵי לֵיהּ. אֲמַר לֵיהּ. מֻגְלֵי הֲוָה. אֲמַר לֵיהּ. מָרֵיהּ דְּיוֹמָא קָאִים. לָא אִסְפַּק מִיטְעַם עַד דְּאִיתְחַלְחַל. 182Terumot 8:3:13-16" href="/Jerusalem_Talmud_Terumot.8.3.13-16">Terumot8:5 Notes 106–112. These are the last paragraphs having a parallel there. A person’s amphora of wine became uncovered on the eve of the Great Fast. He went to pour it out; another person said to him, bring it and I shall drink it. He told him, it was uncovered. He answered, does not the Master of the Day exist? He had not finished tasting when he started shaking.
רִבִּי יִרְמְיָה בְשֵׁם רִבִּי חִייָה בַּר בָּא. כָּל־אִירְסִים מַעֲלִין חַטָּטִין וְשֶׁלָּנָחָשׁ מֵמִית. רִבִּי חִייָה אָמַר. אֵין נִשְׁאָלִין עַל הַגִּילּוּיִם. רִבִּי יִרְמְיָה בְעָא קוֹמֵי רִבִּי זְעִירָא. מָרֵיהּ דִּשְׁמוּעֲתָא אִישְׁאִיל לֵיהּ. Rebbi Jeremiah in the name of Rebbi Ḥiyya bar Abba: All poisons cause scab but the poison of a snake kills183Babli 31b: reptile poisons do not kill except that of a snake.. Rebbi Ḥiyya said, one is not asked about uncovered [drinks]184One should not ask a rabbi to authorize behavior that will endanger one’s health. Babli 30a.. Rebbi Jeremiah asked before Rebbi Ze`ira; as master of the ruling he asked him185How could R. Jeremiah have asked if he is the person who teaches that one does not ask? He asked in order to be able to formulate his rule..
מִתְנַמְנֵם הֲוָה. רִבִּי זְעִירָא הֲוָה יְתִיב אֲכִיל בְּרַמְשָׁא. אִיטְפֵי בּוּצִינָּא יְיַב יָדֵיהּ עַל תּוּמַנְתָּא. אַדְלְקוֹן בּוּצִינָּא אַשְׁכְּחוֹן אָהֵן שְׁפִיפוֹנָא שֶׁהוּא דוֹמֶה לִשְׂעָרָה כָּרִיךְ עַל תּוּמַנְתָּה. אֲמַר לֵיהּ. רְשִׁיעָא. לָא הֲוִינָא זְהִיר לָךְ. Rebbi Ze`ira was dozing; he was sitting and eating in the evening. The light went out; he put his hand on the toman186A vessel containing half a log(a hemina, half a sextarius) of wine. Sine the room was dark he held that the presence of a human in the room would not deter a snake from drinking the wine. Babli 30a.. They lit the light and found a snakelet like a hair curled around it. He said to it, evil one, was I not careful about you?
אָמַר רִבִּי אִמִּי. צְרִיכִין אֲנָן חֲשָׁשִׁין עַל מַה דְבִרְייָתָא חֲשָׁשִׁין. אֲסִיר לְמִיתַּן פְּרִיטִין גַּו פּוּמֵהּ. פִּיתָּתָא תְּחוֹת בֵּי שִׁיחְייָא. תַּבְשִׁילָא תּותֵּי עַרְסָא. וּלְמִיצַּע סַכִֵּינָא גַּו אֵיטְרוֹגָא וְסַכִּינָא גַּו פּוּגְלָא. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. כָּל־זִיעָה דְנַפְקָה מִבַּר נַשָּׁא סַם הַמָּוֶת הִיא חוּץ מִזִּיעַת הַפָּנִים. Rebbi Immi said, one has to be careful with what the creatures are careful with: It is forbidden to put coins in one’s mouth, a bread under the armpit, a dish under one’s bed, and to stick a knife187Store a knife there. in an etrog, or a knife into a radish. Rebbi Yose ben Rebbi Bun said, all sweat that exudes from a human is deadly poison except the sweat of the face.
אָמַר רִבִּי יַנַּאי. אִין קָטָה קָטָה שִׁיחוֹר. וְאִין אוֹבַד אוֹבַד מַרְגָּלִי. רִבִּי יוֹנָתָן כִּי הֲוָה בַּר נַשׁ שְׁאִיל לֵיהּ אֲמַר לֵיהּ. עַרְבָא דְּנַפְשָׁךְ אֲנָא. אָמַר רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. אִילּוּ לְלוּדִין זַבִּינְתְּ גַּרְמָךְ זַבִּינְתָּה גַרְמָךְ בְּדָמִים יְתֵירִין. וָכָא בְדָמִין קְלִילִין. Rebbi Yannai said, if you bit something off, you bit off soot. If you lose, you lose a pearl188If you take chances with your health you may lose it.. If anybody asked Rebbi Jonathan he told him: Am I the guarantor of your life? Rebbi Simeon ben Laqish said, if you sold yourself for the games189Latin ludi; as a gladiator., you would sell yourself for an excessive price; but here for a very cheap price.
רִבִּי אַסִּי רִבִּי יוֹחָנָן בְּשֵׁם בֶּן בַּתִירָה. יַיִן נֶסֶךְ שֶׁנָּפַל לַבּוֹר יִמָּכֵר כּוּלּוֹ לְגוֹי חוּץ מִדְּמֵי יַיִן נֶסֶךְ שֶׁבּוֹ. רִבִּי אַסִּי בְשֵׁם רִבִּי יוֹחָנָן. סְתָם יֵינוֹ שֶׁלְּגוֹי אָסוּר וְאֵינוֹ מְטַמֵּא. הִפְקִידוֹ אֶצְלוֹ אָסוּר בִּשְׁתִייָה וּמוּתָּר בַּהֲנָאָה. רִבִּי זְעִירָא בְעָא קוֹמֵי רִבִּי יָסָא. מַה. בִּמְייַחֵד. אָמַר לֵיהּ. בְּמַפְקִיד. אָתָא רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. שָׁלֹשׁ יֵינוֹת הֵן. שֶׁרָאָה גוֹי מְנַסְּכוֹ ווַדַּאי דַעֲבוֹדָה זָרָה מְטַמֵּא טוּמְאָה חֲמוּרָה כְשֶׁרֶץ. סְתָם יֵינוֹ שֶׁלְּגוֹי אָסוּר וְאֵינוֹ מְטַמֵּא. הִפְקִידוֹ אֶצְלוֹ בְחוֹתָם אֶחָד אָסוּר בִּשְׁתִייָה וּמוּתָּר בַהֲנָאָה. אָמַר רִבִּי יִרְמְיָה קוֹמֵי רִבִּי זְעִירָה. חֲמִי מָה מַר. לֹא מַר אֶלָּא בְחוֹתָם. הָא בְלֹא חוֹתָם אָסוּר בִּשְׁתִייָה וּבַהֲנָייָה. הוֹרֵי רִבִּי לָֽעְזָר בִּמְייַחֵד. וַהֲוָה רִבִּי זְעִירָה חֲדִי בָהּ. Rebbi Assi190This is the Babli’s name of R. Yasa who later is quoted with his Galilean name. Note also in the first part Babylonian הנאה for Galilean הנייה., Rebbi Joḥanan in the name of Ben Bathyra: If libation wine fell into a cistern, it should be sold entirely to a Gentile except the value of the libation wine contained in it191This is Rabban Simeon ben Gamliel’s opinion in Mishnah 5:13, opposed by the anonymous majority which declares the entire cistern as forbidden for usufruct. The Babli (74a) agrees that practice has to follow Rabban Simeon ben Gamliel.. Rebbi Assi in the name of Rebbi Joḥanan: Undetermined wine192Wine about whose previous use nothing is known. of a Gentile is forbidden193In this sentence, “forbidden” means “forbidden for usufruct”. but does not make impure. If he deposited it194Wines produced by Jews if handled by Gentiles are permitted to drink only if they are guarded by an inner seal and an outer seal which make it practically impossible for the Gentile to get to the wine without being detected. If there is no double seal, the wine becomes forbidden to drink. The problem then is to determine when Jewish wine handled by a Gentile or in the custody of a Gentile is permitted for usufruct. with him it is forbidden for drinking but permitted for usufruct. Rebbi Ze‘ira asked before Rebbi Yasa, how? If he segregated it? He told him, if he deposited it195In the first case, it was specified that the Jew’s closed wine amphora has to be kept at a specified place, with the Jew being able to inspect the place and see that the condition was kept. In the second case the amphora is to be kept by the Gentile in his wine cellar, not separate from his own wine amphoras.. Rebbi Abbahu came in the name of Rebbi Joḥanan: There are three kinds of wine. If he saw the Gentile pouring a libation, it is certainly pagan worship and induces severe impurity like a reptile196In rabbinic teaching in many aspects pagan worship induces impurity much more severe than that of a dead reptile, cf. Mishnah 3:13, Šabbat 9:1. In the Babli, 30b/31a, the formulation is more correctly “severe impurity”..Gentiles’ undetermined wine is forbidden but does not cause impurity. If he deposited with him193In this sentence, “forbidden” means “forbidden for usufruct”. with one seal it is forbidden to drink194Wines produced by Jews if handled by Gentiles are permitted to drink only if they are guarded by an inner seal and an outer seal which make it practically impossible for the Gentile to get to the wine without being detected. If there is no double seal, the wine becomes forbidden to drink. The problem then is to determine when Jewish wine handled by a Gentile or in the custody of a Gentile is permitted for usufruct. and permitted for usufruct. Rebbi Jeremiah said before Rebbi Ze‘ira: See what he said! He only said with a seal. Therefore without a seal it is forbidden for drinking and usufruct. Rebbi Eleazar instructed: if it was segregated; Rebbi Ze‘ira enjoyed it197Since R. Eleazar confirmed that he was correct in his question to R. Yasa, against R. Yasa. Since R. Eleazar died before R. Joḥanan, the entire discussion must be dated to the generation after R. Joḥanan, trying to understand the latter’s teachings..
תַּמָּן תַּנִּינָן. אֵצֶל נָכְרִי כְּפֵירוֹתָיו. רַבִּי שִׁמְעוֹן אוֹמֵר. דְּמַאי. רִבִּי חֲנַנְיָה בְעָא קוֹמֵי רִבִּי מָנִי. מַה. כְּפֵירוֹתָיו מַמָּשׁ טַעֲמוֹ פוֹטֵר טֵבֵל בָּרוּר מִמָּקוֹם אַחֵר. אָמַר לֵיהּ. וּלְכֹל דְּבָהּ. וְלֹא עַל יְאוּת רִבִּי חֲנִינָה מַתְּרִס לְקִיבְּלֵיהּ. There, we have stated198Mishnah Demay 3:4. Demay is produce bought from a Jew who is suspected of not following rabbinic rules. He is presumed to have given heave, which is a small amount and the violation of whose prohibition is clearly a biblical deadly sin, but is suspected of neglecting all other rules (cf. Introduction to Tractate Demay). The anonymous majority holds that Gentile produce in the Land of Israel is free from the rules of heave and tithes. (For the opinion of R. Simeon, cf. Demay 3:4 Note 91). Ṭevel is Jewish produce from which no heave or tithes have been taken, forbidden for any Jew after storage.: “With a Gentile, it is like his produce. Rebbi Simeon says, it is demay.” Rebbi Ḥananiah asked before Rebbi Mani: Does it mean, really like his produce? Freeing what would be ṭevel at another place? He said to him, for all that is in it. Rebbi Ḥanina was uselessly opposing him199The paragraph has a parallel in Demay3:4, Notes 104–107. In the opinion of the anonymous Tanna, since the obligation of ṭevel starts only after storage, initial storage by a Gentile removes the obligation completely.
Since R. Mani (Mana I) was an Amora of the first generation, the name has to be Ḥanina in both occurrences unless one reads Mana (II) and Ḥanania in all occurrences here and the next paragraph..
The placing of the quote here can only be understood with the help of the Babli (31a). In the preceding paragraph it was established that the Jew’s wine stored with the Gentile under certain conditions remains permitted for usufruct. Then the question is why wine does not follow the rules of produce, that if stored by the Gentile it follows the rules of Gentile produce. While for grain this implies release from the obligations of heave and tithes, for wine it should imply prohibition of all usufruct. The answer is given in the next paragraph (having no parallel in the Babli) that the person who frees grain from heave and tithes forbids wine stored with the Gentile for usufruct..
הִפְקִידוֹ אֶצְלוֹ בְחוֹתָם. רִבִּי חֲנַנְיָה וְרִבִּי מָנָא. חַד אָמַר אָסוּר. וְחַד אָמַר מוּתָּר. מַה פְלִיגִין. בָּהֲנָאָה. אֲבָל בִּשְׁתִייָה אָסוּר. If he deposited with him with a seal200A barrel or bottle of wine, deposited with a Gentile without being held at a separate place. As noted earlier, it remains permitted as a drink for Jews only if it is secured by a double seal. The question remains about its status if it is secured only by a single seal which makes it unlikely but not impossible for the Gentile to access the wine.. Rebbi Ḥananiah and Rebbi Mana, one says, prohibited201R. Mana.., and one says, permitted. Where do they disagree? For usufruct. But for drinking it is forbidden.
רַב אָמַר. חבי״ת אָסוּר. חמפ״ג מוּתָּר. חֲתִיכַת דָּג שֶׁאֵין בָּהּ סֵימָן. בָּשָׂר. יַיִן. תְּכֵלֶת. אָסוּר בְּחוֹתָם אֶחָד. חִלְתִּית. מוּרִייֵס. פַּת. גְּבִינָה. מוּתָּר בְּחוֹתָם אֶחָד. אָמַר רִבִּי יוּדָן. טַעֲמָא דְרַב. כָּל־שֶׁאִיסּוּרוֹ מִגּוּפוֹ אָסוּר בְּחוֹתָם אֶחָד. עַל יְדֵי תַעֲרוֹבֶת מוּתָּר בְּחוֹתָם אֶחָד. רִבִּי יַעֲקֹב בַּר אָחָא רִבִּי שִׁמְעוֹן בַּרַ בָּא רִבִּי לָֽעְזָר בְּשֵׁם רִבִּי חֲנִינָה רִבִּי בָּא רִבִּי חִייָה בְשֵׁם רִבִּי יוֹחָנָן רִבִּי זְעִירָא בְשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. הַכֹּל מוּתָּר בְּחוֹתָם אֶחָד חוּץ מִן הַיַּיִן. Rav said, ḥbyt is forbidden, ḥmpg202Mnemonic marks composed of initial letters of the items to be remembered; pronounced ḥavit and ḥampag. Babli 39a/b. is permitted. A piece of fish without distinguishing mark203If it is not directly visible that it is a piece of a fish with fins and scales, permitted as food., meat, wine, and dark blue color204Woolen threads for use in the ṣiṣit, which by tradition must be dyed with the blood of a marine snail which can easily be counterfeit by (much cheaper) indigo, and therefore needs certification. (In modern Hebrew תכלת is light blue but classically very dark blue.), are forbidden with a single seal; assa foetida205A medical concoction on vegetal basis but for which (forbidden) wine might have been used., fish sauce206Latin muries; this also might have been made with wine, even though using only salt and water is cheaper., bread, and cheese, are permitted with a single seal. Rebbi Yudan said, the reason of Rav is that anything which is forbidden in itself is forbidden with a single seal, if because of admixture it is permitted with a single seal. Rebbi Jacob bar Aḥa, Rebbi Simeon bar Abba, Rebbi Eleazar in the name of Rebbi Ḥanina; Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan; Rebbi Ze‘ira in the name of Rebbi Joshua ben Levi: Everything is permitted with a single seal except wine207Babli 31a..
וְחֶרֶס אַדְרִייָנִי. רִבִּי זְעִירָה בְשֵׁם רִבִּי יִרְמְיָה. הֲלָכָה כְרִבִּי מֵאִיר. הָא דְתַנֵּי. חֶרֶס אַדְרִייָנִי אָסוּר וְאִיסּוּרוֹ אִיסּוּר הֲנָייָה. דִּבְרֵי רִבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים. אֵין אִיסּוּרוֹ אִיסּוּר הֲנָייָה. רִבִּי יִרְמְיָה בָעָא קוֹמֵי רִבִּי זְעִירָא. אָהֵן בֶּגֶד דְּתַנִּינָן הָכָא מָהוּ. וְאִיקְפִּד לְקוּבְלֵיהּ. אָמַר לֵיהּ. אֲפִילוּ כְּמָאן דָּמַר תַּמָּן מוּתָּר וָכָא אָסוּר. תַּמָּן אֵין אִיסּוּרוֹ נִיכָּר. בְּרַם הָכָא אִיסּוּרוֹ נִיכָּר. וּמַהוּ לִסְמוֹךְ בּוֹ אֶת הַמִּיטָּה. רִבִּי לָֽעְזָר אָמַר. מוּתָּר. וְרִבִּי יוֹחָנָן אָמַר. אָסוּר. “And Hadrianic pottery.” 208The origin of this text is in ‘Orlah 3:2, Notes 64–76, since in the text “here” means ‘Orlah and “there” Avodah zarah. Nevertheless the order of sentences is too different and the text here cannot be considered as simply a copy of the text there. Rebbi Ze`ira in the name of Rebbi Jeremiah209Probably this should read: Ze`iri in the name of Rav Jeremiah.: does practice follow Rebbi Meïr? As it was stated210Cf. Avodah Zarah 5:3" href="/Tosefta_Avodah_Zarah.5.3">Tosephta 4:8. Since the majority opposes R. Meïr, it is difficult to understand why the Mishnah should support a minority opinion as practice., “Hadrianic pottery is prohibited and its prohibition is of usufruct, the words of Rebbi Meïr211In the editio princeps: R. Eliezer., but the Sages say, its prohibition is not of usufruct.” Rebbi Jeremiah asked before Rebbi Ze‘ira: what is the status of the cloth about which we stated here212This shows that the paragraph belongs to ‘Orlah, the treatise about the prohibition to use the fruits of a tree in the first three years of its growth. Mishnah ‘Orlah3:1 states: “Cloth dyed with ‘orlah shell shall be burned.” R. Jeremiah asks, why do the Sages hold that libation wine absorbed in pottery is not forbidden for usufruct but dye from ‘orlah shells (e. g. walnut shells) absorbed in cloth make the entire cloth forbidden for usufruct?? He was offended by this and told him, even for him who permits there, here it is forbidden. There, the prohibition is not visible, here the prohibition is visible. May one use it to support the legs of a couch213They used to put the legs of the couch in water containers to shield the sleeper from snakes and other crawling animals.? Rebbi Eleazar says it is permitted, Rebbi Joḥanan says it is forbidden214In ‘Orlah, the attributions are switched. The Babli 32a cannot decide between the two traditions..
וְעוֹרוֹת לְבוּבִין. רִבִּי יִרְמְיָה בְשֵׁם רַב. הֲלָכָה כְּרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל. “And heart-removed skins.” Rebbi Jeremiah in the name of Rav: Practice follows Rabban Simeon ben Gamliel215In the Babli 32b this is a tradition of Samuel. R. Jeremiah here is the first generation Babylonian..
כֵּיצַד הוּא עוֹשֶׂה. קוֹרְעָהּ עַד שֶׁהִיא בַחַיִּים וּמוֹצִיא לִבָּהּ לָעֲבוֹדָה זָרָה. כֵּיצַד הוּא יוֹדֵעַ. רִבִּי הוּנָא אָמַר. בְּשָׁעָה שֶׁקּוֹרְעָהּ עַד שֶׁהִיא בַחַיִּים הוּא נִסְלָל וְנֶעֱגָל. לְאַחַר שְׁחִיטָה הוּא נִמְשָׁךְ. אָמַר רִבִּי יוֹסֵי. וְתִשְׁמַע מִינָּהּ. שָׁחַט בָּהּ סֵימָן אֶחָד. אַף עַל גַּב דְּתֵימַר. אֵין דָּבָר שֶׁיֵּשׁ בּוֹ רוּחַ חַיִּים נֶאֱסָר. וָכָא נֶאֱסָר. How does he do it? He tears its heart out from the living animal for pagan worship. How does one know216Which skins were used in pagan ceremonies and are forbidden?? Rebbi Ḥuna said, if it is torn out from the living animal it rebounds and becomes circular; after slaughter it becomes stretched. Rebbi Yose said, one can infer from this that if he slaughtered one sign, even though one says that nothing living can become prohibited, here it becomes prohibited217Even an animal which was worshipped as a divinity is not forbidden for usufruct (it is forbidden as a sacrifice.) If in an act of pagan worship only the windpipe of an animal is cut but not the esophagus and the carotid arteries, the animal is not immediately killed. But since it is for pagan worship it is not less than tearing the heart out from a living animal which makes the entire carcass forbidden for usufruct..
וּבָשָׂר הַנִּכְנָס לַעֲבוֹדָה זָרָה מוּתָּר. רִבִּי בָּא רִבִּי חִייָה בְשֵׁם רִבִּי יוֹחָנָן אָמַר. לְהוֹצִיא מִדִּבְרֵי רִבִּי לִיעֶזֶר. שֶׁרִבִּי לִיעֶזֶר אוֹמֵר. מַחֲשֶׁבֶת נָכְרִי לַעֲבוֹדָה זָרָה. “Meat brought into a pagan Temple is permitted.” Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan said, to exclude the statement of Rebbi Eliezer, since Rebbi Eliezer says that the thoughts of a Non-Jew are about pagan worship218Chullin 2:7" href="/Mishnah_Chullin.2.7">Mishnah Ḥulin 2:7. He holds that even if a Jew correctly slaughters an animal for a Gentile the meat is forbidden since the Gentile owner in his mind dedicates the slaughter to his god. Practice follows R. Yose who holds that only the slaughterer’s intentions have any influence on the process of slaughtering. Babli 32b..
וְהַיּוֹצֵא אָסוּר. רִבִּי אַבִּינָּא בְּשֵׁם רַב יִרְמְיָה. בְּשֶׁהִכְנִיסוֹ לִפְנִים מִן הַקִּנְקֶלִּין. אֲבָל אִם לֹא הִכְנִיסוֹ לִפְנִים מִן הַקִּינְקֶלִּין אַף הַיּוֹצֵא מוּתָּר. בָּעֲבוֹדָה זָרָה שֶׁיֵּשׁ לָהּ קִינְקֶלִּין. אֲבָל בָּעֲבוֹדָה זָרָה שֶׁאֵין לָהּ קִינְקֶלִּין כָּל־הַבַּיִת יִדּוֹן לְשֵׁם קִנְקֶלִּין. “But what leaves is forbidden.” Rebbi Abinna in the name of Rav Jeremiah: When he introduced it inside the lattice railing219Greek κιγκλίς, mostly used in the plural Greek κιγκλίδες, Latin cancelli, “lattice gates” (of Temples, eic.) Babli 51b.. But if he did not introduce it inside the lattice railing it is permitted. That is about a pagan Temple which has a lattice railing. But if a pagan Temple has no lattice railing, the entire building is considered lattice railing.
הַהוֹלְכִין בַּתַּרְפּוּת. רִבִּי חִייָה בְשֵׁם רִבִּי יוֹחָנָן. תוֹרִיבֹס. מוֹלִיכִין עֲבוֹדָה זָרָה גְדוֹלָה אֶצֶל עֲבוֹדָה זָרָה קְטַנָּה. אִית תַּנָּיֵי תַנֵּי תַּרְפּוּת. מָּאן דְּאָמַר תַּרְפּוּת. תְּרָפִים. וּמָאן דָּמַר תַּרְבּוּת. תוֹרִיבוֹס. “Those who go in220This text, בתרפות, is otherwise found only in Mishnah texts of the Maimonides tradition. It seems preferable to the common text לתרפות. ugliness.” Rebbi Ḥiyya in the name of Rebbi Joḥanan, θόρυβος221“Tumult.” The reference is to pagan processions.. One brings a large idol to a small idol. Some state תרפות.222There seems a sentence to be missing, “some state תרבות”. This is a word תַּרְבּוּת both in biblical Hebrew, “brood” (Numbers.32.14">Num. 32:14), as also in rabbinic, “culture”. For תרפות compare Greek τράπεζα “table” including table dedicated to divinities with offerings of food (E. G.). He who says תרפות, idols223A word derived from a root תרפ used either for household gods or dolls (1S. 13,16). Arabic ترف “to live the good life”.. He who says 224To be vocalized תֹרֻבוֹתֿ.תרבות, θόρυβος.
וְהַבָּאִין מוּתָּרִין. רִבִּי אַבִּינָּא בְּשֵׁם רַב יִרְמְיָה. בְּשֶׁאֵין חֲזִירָתָן כַּהֲלִיכָתָן. אֲבָל אִם הָֽיְתָה חֲזִירָתָן כַּהֲלִיכָתָן אַף הַבָּאִין אֲסוּרִין. “But those who return are permitted.225A quote from the Mishnah in all versions except the Yerushalmi separate Mishnah.” Rebbi Abinnas in the name of Rav Jeremiah: If their returning is not like their going. But if their returning is like their going, also those returning are forbidden.