Chullin

can be rendered clean by bringing it into contact with the water [of a mikweh];1 after it has fermented it cannot be rendered clean by bringing it into contact with the water [of a mikweh]. Raba remarked: This rule applies only if the Tamad was made with water that was clean and it subsequently became unclean, but not if the water was unclean from the outset. R. Gabiha of Be-Kathil2 went and reported this statement to R. Ashi and raised this question: Why does not the rule apply if the water was unclean from the outset? Is not the reason because we say that the water, being heavy, will sink to the bottom of the vessel, whilst the fruit [skins] being light will float on the surface of the water, and consequently the contact made with the waters [of the mikweh] will be of no effect? If so, is not the same reasoning to be applied to the case where the water was first clean and subsequently became unclean? You must, therefore, say that in this case they mix well together;3 then in the former case, too, we should say that they mix well together.4 MISHNAH. WHEN THERE IS A POWER TO SELL5 THE FINE IS NOT PAYABLE,6 AND WHEN THE FINE IS PAYABLE THERE IS NO POWER TO SELL. GEMARA. Rab Judah said in the name of Rab. This is R. Meir's opinion, but the Rabbis say that the fine is payable even when there is a power to sell.7 For it has been taught: The power to sell applies to a minor from the age of one day until the time she has grown two hairs,8 but the fine is not payable; from the time that she has grown two hairs until maturity9 the fine is payable but there is no power to sell. Thus R. Meir; for R. Meir used to say. ‘When there is a power to sell the fine is not payable, and when the fine is payable there is no power to sell’. But the Rabbis say: In the case of a minor, from the age of three years and one day until maturity, the fine is payable. ‘The fine is payable!’ [you say]; but is there not also a power to sell? — Render: The fine is payable and there is also a power to sell. MISHNAH. WHEN THERE IS THE RIGHT OF REFUSAL10 THERE CAN BE NO HALIZAH,11 AND WHEN THERE CAN BE HALIZAH THERE IS NO LONGER THE RIGHT OF REFUSAL. GEMARA. Rab Judah said in the name of Rab: This is R. Meir's opinion, but the Rabbis say that there is a right of refusal even when there can be halizah.12 For it has been taught: Until what age can a daughter refuse? Until she has grown two hairs. Thus R. Meir, but R. Judah says. Until the dark hairs appear in abundance over the white [skin].13 MISHNAH. WHEN THE SHOFAR IS BLOWN14 THERE IS NO HABDALAH15 SERVICE, AND WHEN THERE IS THE HABDALAH SERVICE THE SHOFAR IS NOT BLOWN. THUS, IF A FESTIVAL FALLS ON THE DAY BEFORE THE SABBATH THE SHOFAR IS BLOWN16 BUT THERE IS NO HABDALAH SERVICE;17 IF IT FALLS ON THE DAY FOLLOWING THE SABBATH THERE IS HABDALAH SERVICE18 BUT THE SHOFAR IS NOT BLOWN.19 WHAT IS THE FORM OF THE HABDALAH BENEDICTION?20 ‘WHO MAKEST A DISTINCTION BETWEEN HOLY AND HOLY’.21 R. DOSA SAYS, ‘WHO MAKEST A DISTINCTION BETWEEN THE MORE HOLY AND LESS HOLY DAY’.22 GEMARA. How was the shofar blown then?23 — Rab Judah said: A teki'ah24 was blown, which in the end was converted into a teru'ah.25 R. Assi said: A teki'ah was blown, and then a teru'ah all in one breath. R. Assi instituted the custom in Huzal26 in accordance with his view. An objection was raised from the following Baraitha: If a festival fell on the day before the Sabbath, a teki'ah was blown but no teru'ah. Now does not this mean that no teru'ah was blown at all? — It is not so; but Rab Judah interprets [this Baraitha] in accordance with his view, and R. Assi interprets it in accordance with his view. Rab Judah interprets it in accordance with his view thus, ‘But no teru'ah’, that is to say, not separately, but the teki'ah was converted into a teru'ah. R. Assi interprets it in accordance with his view thus, ‘But no teru'ah’, that is to say, not with a second breath, but all in one breath. IF IT FALLS ON THE DAY FOLLOWING THE SABBATH . . . [‘WHO MAKEST A DISTINCTION BETWEEN HOLY AND HOLY’]. At what part [of the Habdalah service] is this [formula] said? — Rab Judah said: At the conclusion.27 R. Nahman also said: At the conclusion. R. Shesheth the son of R. Idi said: Even at the beginning. The law, however, is not in accordance with his view. R. DOSA SAYS, ‘WHO MAKEST A DISTINCTION BETWEEN THE MORE HOLY AND THE LESS HOLY DAY’. The law, however, is not in accordance with his view. R. Zera said: If a festival falls in the middle of the week one must say [in the Habdalah service]: ‘Who makest a distinction between holy and profane, between light and darkness, between Israel and other nations, between the seventh day and the six working days’. Why is this?28 — He is merely enumerating the ‘distinctions’.29 and lowering it into a mikweh, so that the water in the vessel touches (lit., ‘kisses’) the water of the mikweh and becomes one with the latter. Now Tamad before fermentation is regarded as water and therefore can be rendered clean in this way. Other liquids, however, once unclean, can never be rendered clean, and therefore fermented Tamad, being regarded as wine, cannot be rendered clean in this way. waters of the mikweh and the Tamad. be rendered clean, whether it was made originally with unclean water or originally with clean water and it subsequently became unclean. she attains the age of twelve years and one day. a na'arah, technically a girl between the ages of twelve years and one day and twelve years and six months. becomes a na'arah. minority ‘refuse’ the continuance of the marriage, and in this way break the marriage bond without the necessity of a bill of divorce. ceremony of Halizah (v. Glos.) with regard to her brother-in-law. V. Deut. XXV, 5-10. day commenced, so that the community might cease work and prepare for the sacred day. Sabbath or of the festival. as was permitted on the festival e.g. cooking. by a day more sacred. Thus, there will be no Habdalah service at the termination of a festival if it is immediately followed by the Sabbath. difference on this occasion, when the purpose of the shofar was to warn People to abstain from such work as was permitted on the festival, in order to distinguish it from the blowing of the shofar at every Sabbath eve which served to warn people to cease work absolutely. profane’. V. P.B. loc. cit. occasion is a midweek festival and not the Sabbath?