Talmud su Makhshirin 6:2

The rabbis of Caesarea said, of those which they decided there were seven of those where they had a majority³⁰⁵They disagree with the statement that 36 items were discussed; some decrees were passed by a majority short of unanimity. Cf. Babli 17b.. The others are the following: A person being on the road when it gets dark gives his wallet to a Non-Jew³⁰⁶A Jew on the road late on Friday evening may give his valuables to a non-Jew and retrieve them later. While in general it is forbidden to ask a Gentile to do something for a Jew which is forbidden to himself, this is an exception.. Similarly, the male sufferer from gonorrhea should not eat with a female sufferer from flux because of inducement to sin. All movables transmit impurity by the thickness of the yoke³⁰⁷The standard bar of a yoke has circumference of one hand-breadth, therefore a diameter of 1/π hand-breadth. By biblical decree, a “tent” under which there is a corpse induces original impurity in everything under it if only it is susceptible to impurity. By definition, a “tent” is any cover at least one hand-breadth wide. By rabbinic decree this is extended to round beams of circumference of one hand-breadth. Tosephta 1:18.. How one harvests grapes on a broken field³⁰⁸A “broken field” is a field which contained a grave (of uncertain location) ploughed under, where the entire field might be impure since a bone may have been dislocated by the plough. The problem is to harvest the grapes in purity to make pure wine; Mishnah Ahilut 18:1. The House of Hillel have a prescription for this; the House of Shammai disagree and require the grapes to be cut from the vine with a flintstone knife (or some other permanently pure implement) and transported in a basket woven of willow twigs, which is impervious to impurity. It is asserted that practice has to follow the House of Shammai.. One who puts vessels under the pipe³⁰⁹The waters of a miqweh become invalid if they are in a vessel. If one builds a conduit of spring water into the miqweh which never had the status of a vessel, this is fine. But if the pipe is supported somewhere by vessels, the House of Shammai declare the miqweh invalid in all cases, against a more lenient opinion of the House of Hillel who declare it valid if the vessels were forgotten, not put there intentionally. Tosephta 1:19.. For six doubts one burns heave³¹⁰Mishnah Tahorot 4:5. While in general it is forbidden to burn edible heave which is not certainly impure, there is a list of six cases in which one considers a doubt as equivalent to certitude of impurity.. Rebbi Yose ben Rebbi Abun said, also the growth of heave³¹¹If heave of grain is taken as seed grain, the entire crop has the status of heave even though by biblical rules the new growth would not have been heave. (Babli 17b; Mishnah Terumot 9:4 Note 57).. The following they decided: the first ten and the remainder from what Rebbi Simeon ben Yoḥai stated: On that day they decided about their bread, and their cheeses, and their wine²⁹²The prohibitions, later partially lifted, of Gentile bread, cheese, and olive oil, are discussed in Avodah zarah Chapter 2; a copy of some of the discussion is reproduced later in the present Chapter., and their vinegar³¹²Which may have been wine originally. Wine vinegar needs certification of kosher supervision., and their fish brine³¹³Which may be from forbidden fish, without fins and scales., and their muries³¹⁴Latin muria, -ae or muries, -ei f. “brine, fish sauce”; cf. Avodah zarah 2:4, Note 241., and their preserves, and their parboiled food, and their corned food³¹⁵Anything cooked by Gentiles is rabbinically forbidden under the rules and exceptions detailed in Tractate Avodah zarah Chapter 2., and on split grain, and on ground food, and on peeled barley^316,Mishnah Makhshirin 6:2. Produce may become impure only if it had been “prepared” for it by intentional contact with one of the fluids which may cause impurity (water, wine, olive oil, blood, milk, bee’s honey). It is assumed that any grain undergoing some manufacturing process was moistened to facilitate the production; therefore it is treated as certainly susceptible to impurity.³¹⁷טִיסָּנִי is Greek πτισάνη, Latin transcription ptisana. tisana, -ae, f. peeled barley., on their speech³¹⁸This item is not clear. It may mean a prohibition to study Greek or Latin, or it may be identical to the next item, that Gentile testimony is inadmissible in a rabbinic court. The first interpretation is preferable since then the statement of R. Simeon contains exactly 18 items, i. e., it is his list of the 18 items., and on their testimony³¹⁹The only testimony of Gentiles admitted in a rabbinic court is the testimony of a Jew that a Gentile gave certain information without being asked., and on their gifts³²⁰One should not in general accept gifts from a Gentile; cf. Avodah zarah Chapter 1., on their sons²⁹⁴While biblically a living Gentile cannot be impure and neither are his body fluids, rabbinically his semen and urine are treated as if he were impure as a sufferer from gonorrhea, to avoid homosexual contacts. Babli Avodah zarah 36b., and on their daughters²⁹³A Gentile female is treated from birth as permanently impure like a menstruating woman, making sexual relations with her a rabbinic deadly sin. Babli Avodah zarah 36b., and on their firstlings³²¹This also is not clear. It may refer to the rule that a firstling born of an animal partially owned by a Gentile is profane..

HALAKHAH: Rebbi Jonah asked⁹³The entire discussion is about the farmer who sells not only his own produce on the market.: According to Rebbi Meïr, should he not tithe each stem separately? As we have stated there⁹⁴Mishnah Makhširin 6:2: “All bundled vegetables on the market are impure. R. Jehudah declares the fresh ones pure. R. Meïr said, why did they declare them impure? Only because of spittle!” The first Tanna holds that on the market one sprinkles water on the vegetables to keep them fresh. Hence, they are subject to impurity and, since everybody touches them, we must assume that an unclean person may have touched them and treat the vegetables as impure. R. Jehudah disagrees for those fresh vegetables which do not need refreshing; hence, they are not subject to impurity and it does not matter who touched them. R. Meïr restricts the impurity to bundles; since in binding them the farmer will have taken the string into his mouth the bundle was wetted intentionally, and, unless the farmer is a ḥaver, the bundle will certainly be impure. If the farmer is a ḥaver, the bundle still will probably become impure on the market.: “Rebbi Meïr said, why did it become impure⁹⁵Elided א, for טמאו.? Only because of spittle!” As you will say, there it is usual to open bundles and he⁹⁶The producer of the bundles. binds using his mouth, but here, is it usual to open bundles to risk⁹⁷Does the seller risk to open bundles? Is it not usual to have the good-looking vegetables outside and the lesser quality inside? Who would risk losing his sales by having less fresh vegetables visible from the outside? having the outer ones inside and the inner ones outside?