עירובין 100:2 — Soncino English Talmud

where no direct transgression is committed, but here where a direct transgression is committed he may also agree that the man may climb down! One [Baraitha] taught, ‘The same prohibition applies to a green tree and to a dry tree’; and another [Baraitha] taught: ‘This prohibition applies only to a green tree whereas in the case of a dry one no prohibition exists’! — Rab Judah replied: This is no difficulty, since the former refers to a tree whose stump grows afresh whereas the latter refers to one whose stump does not grow afresh. But if its stump ‘grows afresh’, would you describe it as ‘dry’? — Rather say: There is no difficulty since the latter refers to the hot season whereas the former refers to the rainy season. [You say] in the not season? Surely the fruit falls of? — This is a case where it bore no fruit. But do not some chips fall off? — This is a case where the tree was stripped. But, surely, this cannot be right? For did not Rab once visit Afsatia where he forbade the use of a stripped tree? — Rab found an open field and put up a fence round it. Rami b. Hama, citing R. Assi, ruled: A man is forbidden to walk on grass on the Sabbath, because it is said in Scripture: And he that hasteth with his feet sinneth. One [Baraitha] taught: It is permitted to walk on grass on the Sabbath; and another [Baraitha] taught that this was forbidden! — This is no difficulty. Since the latter refers to fresh grass whereas the former refers to dry grass. And if you prefer I might say: Both [Baraithas] refer to fresh grass, and yet there is no difficulty since the latter refers to the hot season whereas the former refers to the rainy season. And if you prefer I might reply: Both deal with the hot season, and yet there is no difficulty, since the former deals with a person who wears his shoes whereas the latter deals with one who is barefooted. And if you prefer I might reply: Both deal with a person who wears his shoes, but there is no difficulty since the latter refers to shoes that have nails whereas the former refers to such as have no nails. And if you prefer I might reply: Both deal with shoes that have nails, but the latter refers to long and tangled grass whereas the former refers to one that is not tangled. Nowadays, however, since we have it as an established rule that the law is in agreement with R. Simeon, it is permitted to walk on grass] in all the cases mentioned. Rami b. Hama citing R. Assi further ruled: A man is forbidden to compel his wife to the [marital] obligation, since it is said in Scripture: And he that hasteth with his feet sinneth. R. Joshua b. Levi similarly stated: Whosoever compels his wife to the [marital] obligation will have unworthy children. Said R. Ika b. Hinena: What is the Scriptural proof? ‘Also without consent the soul is hot good.’ So it was also taught: Also without consent the soul is not good, refers to a man who compels his wife to the [marital] obligation: And he that hasteth with his feet sinneth, refers to the man who has intercourse twice in succession. But, surely, this cannot be right! For did not Raba state, ‘He who desires all his children to be males should cohabit twice in succession’? — This is no difficulty, since the latter deals with the woman's] consent; whereas the former, without her consent. R. Samuel b. Nahmani citing R. Johanan stated: A woman who solicits her husband to the [marital] obligation will have children the like of whom did not exist even in the generation of Moses. For of the generation of Moses it is written: Get you from each one of your tribes, wise men and understanding, and full of knowledge, and then it follows: So I took the heads of your tribes, wise men and full of knowledge. while men of ‘understanding’ he could not find, whereas in the case of Leah it is written in Scripture, ‘And Leah went out to meet him, and said: Thou must come unto me, for I have surely hired thee,’ and subsequently it is written, ‘And of the children of Issachar, men that had understanding of the times, to know what Israel ought to do, the heads of them were two hundred, and all their brethren were at their commandment.’ But can that be right? seeing that R. Isaac b. Abdimi stated: Eve was cursed with ten curses, since it is written: Unto the woman He said, and I will greatly multiply, which refers to the two drops of blood, one being that of menstruation and the other that of virginity, ‘thy pain’ refers to the pain of bringing up children, ‘and thy travail’ refers to the pain of conceptions ‘in pain thou shalt bring forth children’ is to be understood in its literal meaning, ‘and thy desire shall be to thy husband’ teaches that a woman yearns for her husband when he is about to set out on a journey, ‘and he shall rule over thee’ teaches that while the wife solicits with her heart the husband does so with his mouth, this being a fine trait of character among women? — What was meant is that she ingratiates herself with him. But are not these only seven? When R. Dimi came he explained: She is wrapped up like a mourner, banished from the company of all men and confined within a prison. What is meant by ‘banished from the company of all men’? If it be suggested: That she is forbidden to meet a man in privacy, is not the man also but could be retorted.] forbidden to meet a woman in privacy? — The meaning rather is that she is forbidden to marry two men. In a Baraitha it was taught: She grows long hair like Lilith, sits when making water like a beast, and serves as a bolster for her husband. And the other? — These, he holds, are rather complimentary to her, R. Hiyya having made the following statement: What is meant by the Scriptural text: Who teacheth us by the beasts of the earth and maketh us wise by the fowls of the heaven? ‘Who teacheth us by the beasts’ refers to the mule which kneels when it makes water, ‘and maketh us wise by the fowls of the heaven’ refers to the cock which first coaxes and then mates. R. Johanan observed: If the Torah had not been given we could have learnt modesty from the cat, honesty from the ant, chastity from the dove, and good manners from the cock who first coaxes and then mates. And how does he coax his mate? — Rab Judah citing Rab replied. He tells her this: ‘I will buy you a cloak that win reach to your feet’. After the event he tells her, ‘May the cat tear off my crest if I have any money and do not buy you one’.^ᵃ^ᵇ^ᶜ^ᵈ^ᵉ^ᶠ^ᵍ^ʰ^ⁱ^ʲ^ᵏ^ˡ^ᵐ^ⁿ^ᵒ^ᵖ^ᵠ^ʳ^ˢ^ᵗ^ᵘ^ᵛ^ʷ^ˣ^ʸ^ᶻ^ᵃᵃ^ᵃᵇ^ᵃᶜ^ᵃᵈ^ᵃᵉ^ᵃᶠ^ᵃᵍ^ᵃʰ^ᵃⁱ^ᵃʲ^ᵃᵏ^ᵃˡ^ᵃᵐ^ᵃⁿ^ᵃᵒ^ᵃᵖ^ᵃᵠ^ᵃʳ^ᵃˢ^ᵃᵗ^ᵃᵘ^ᵃᵛ^ᵃʷ^ᵃˣ^ᵃʸ^ᵃᶻ^ᵇᵃ^ᵇᵇ^ᵇᶜ^ᵇᵈ^ᵇᵉ

^ᵃnote:By the man. He only abstains from the performance of the precept of sprinkling and he is only indirectly diminishing from the precepts.
^ᵇnote:While the man remains on the tree he is transgressing the prohibition against its use on the Sabbath.
^ᶜnote:Against the use of a tree on the Sabbath.
^ᵈnote:Which no longer draws its nurture from the ground and which may, therefore, be regarded as detached from it.
^ᵉnote:Lit., ‘is permitted’. How then are the two Baraithas to be reconciled?
^ᶠnote:When it is quite impossible to mistake a dry tree for a green one.
^ᵍnote:When the one might be mistaken for the other.
^ʰnote:Of the previous year that remained on the dry tree.
^ⁱnote:When one climbs upon the tree. Why then was not the use of a dry tree forbidden as a preventive measure against the possibility of actual plucking?
^ʲnote:From the dry twigs.
^ᵏnote:Of all its twigs and branches.
^ˡnote:In the neighbourhood of Sura.
^ᵐnote:Metaph. The people of that place were lax in their religious observance (morally exposed like an ‘open field’) and Rab imposed upon them additional restrictions in order to keep them away thereby from further transgressions.
^ⁿnote:So Asheri. Cur. edd. ‘Abba’. Cf. marg. note.
^ᵒnote:Prov. XIX, 2, which proves that by mere walking a sin may be committed. Though the man does not intend to tear the grass he is forbidden to walk on it because he unintentionally tears it with his feet.
^ᵖnote:Which is regarded as detached since it no longer draws any nurture from the ground.
^ᵠnote:When the grass contains seeds that are dislodged by the walker's feet.
^ʳnote:Who cannot help tearing out the grass that gets entangled in one's toes.
^ˢnote:Or ‘spurs’. Cf. prev. n. mut. mut.
^ᵗnote:Lit., ‘when it has tangled length’ or ‘luxuriant growth’.
^ᵘnote:Cf. prev. n.
^ᵛnote:That it is permitted to perform an act though, as a result, an unintended forbidden one also is thereby performed.
^ʷnote:Lit., ‘ ‘all of them are permitted’ . As the act of walking is permissible on the Sabbath it cannot be forbidden even where it results in the unintentional act of tearing up the grass which when intentional is forbidden on the Sabbath.
^ˣnote:Allusion to marital intercourse.
^ʸnote:Prov. XIX, 2.
^ᶻnote:Lit., ‘knowledge’, sc. the acquiescence of one's wife to the performance of her marital duty. This verse is the introduction to the second part, ‘And he that hasteth with the feet’ etc. quoted and expounded Supra.
^ᵃᵃnote:Sc. each of the children born from such a union.
^ᵃᵇnote:MS.M., ‘Jonathan’.
^ᵃᶜnote:Deut. I, 13.
^ᵃᵈnote:Ibid. 15.
^ᵃᵉnote:Gen. XXX, 16, a case of a wife's solicitation.
^ᵃᶠnote:A son of Leah.
^ᵃᵍnote:A type that could not he found in the days of Moses.
^ᵃʰnote:I Chron. XII, 33.
^ᵃⁱnote:Lit., ‘I am not (in agreement)’.
^ᵃʲnote:Gen. III, 16.
^ᵃᵏnote:A.R.N., cf. Yeb. 62b; how then is this to be reconciled with the statement cited by R. Samuel b. Nahmani.
^ᵃˡnote:Lit., ‘when we said’.
^ᵃᵐnote:Not actual solicitation.
^ᵃⁿnote:Curses enumerated.
^ᵃᵒnote:From Palestine to Babylon.
^ᵃᵖnote:A married woman is ashamed to appear in public with an uncovered head (cf. Rashi a.l.).
^ᵃᵠnote:This is explained presently.
^ᵃʳnote:Cf. The king's daughter within (Ps. XLV, 14).
^ᵃˢnote:A notorious female night demon.
^ᵃᵗnote:Why does he not include these curses among those he enumerated.
^ᵃᵘnote:E.V., ‘more than’.
^ᵃᵛnote:E.V., ‘wiser than’.
^ᵃʷnote:Job XXXV, 11.
^ᵃˣnote:Lit., ‘(objection to) robbery’.
^ᵃʸnote:Lit., ‘forbidden intercourse’.
^ᵃᶻnote:Lit., ‘and what’.
^ᵇᵃnote:This is an interpretation of the spreading of his wings and the bending of their tips towards the ground.
^ᵇᵇnote:When he shakes his head jerking it downwards.
^ᵇᶜnote:So Bah. Wanting in cur. edd.
^ᵇᵈnote:Lit., ‘of that cock’.
^ᵇᵉnote:Lit., ‘he has’.