Pesachim

Now according to Hezekiah, in respect of what law is blood likened to water?1 — For [the law of] R. Hiyya b. Abba in R. Johanan's name. For R. Hiyya b. Abba said in R. Johanan's name: How do we know that the blood of sacrifices does not make [anything] fit [to be defiled]? Because it is said, thou shalt pour it out upon the earth as water: blood which is poured out as water renders fit; blood which is not poured out as water does not render fit. But what of the limb of a living animal, though it is written, thou shalt not eat the life with the flesh,2 yet it was taught. R. Nathan said: How do we know that a man must not hold out a cup of wine to a nazirite or the limb of a living animal to the children of Noah?3 Because it is stated, thou shalt not put a stumbling-block before the blind.4 This implies that [giving] to dogs is permitted?5 — The limb of a living animal is different, because it is assimilated to blood, as it is written, Only be steadfast in not eating the blood; for the blood is the life.6 Then according to Hezekiah, in respect of what law is the limb from a living animal assimilated to blood?7 — He can answer you: It is blood which is assimilated to the limb from a living animal:8 just as a limb from a living animal is forbidden,9 so is the blood from a living animal forbidden,10 and which [blood] is that? The blood of arteries with which life goes out.11 But what of the ox that is stoned, though the Divine Law saith, its flesh shall not be eaten,12 yet it was taught: From the implication of the verse, the ox shall be surely stoned,13 do I not know that it is nebelah, and nebelah is forbidden as food? Why then is it stated, ‘and its flesh shall not be eaten’? The Writ informs us that if it was [ritually] slaughtered after its trial was ended,14 it is forbidden. I only know this in respect of eating; how do we know it in respect of benefit? From the verse, but the owner of the ox shall be clear. How is this implied? Simeon b. Zoma said: As a man may say to his friend, ‘So-and-so has gone out clear from his property, and has no benefit whatsoever from it.’ Thus the reason is that ‘but the owner of the ox shall be clear’ is written; for if [we deduced] from ‘it shall not be eaten’ [alone], that would imply a prohibition of eating, but not a prohibition of benefit?15 — In truth ‘it shall not be eaten’ implies a prohibition of eating and a prohibition of benefit, and as to ‘but the owner of the ox shall be clear,’ that is stated16 in respect of the use of its skin;17 and it is necessary: you would think that I might argue, ‘his flesh shall not be eaten’ is written, [thus] only his flesh [is forbidden], but not his skin; therefore we are informed [otherwise]. But according to those Tannaim who employ this verse for a different exegesis. [viz..] for half ransom and damages for children,18 how do they know [that] the use of the hide [is forbidden]? They infer it from eth besaro [his flesh],meaning, that which is joined to its flesh.19 And the other?20 — He does not interpreteth.21 As it was taught, Simeon Imsoni22 — others state, Nehemiah Imsoni- interpreted every eth in the Torah;23 [but] as soon as he came to, thou shalt fear [eth] the Lord thy God,24 he desisted.25 Said his disciples to him, ‘Master, what is to happen with all the ethin26 which you have interpreted?’ ‘Just as I received reward for interpreting them’, he replied, ‘so will I receive reward for retracting’.27 Subsequently28 R. Akiba came and taught:Thou shalt fear[eth] the Lord thy God is to include scholars.29 But there is ‘orlah,30 whereof the Merciful One saith, Three years shall it be forbidden unto you: it shall not be eaten;31 yet it was taught: ‘It shall be as forbidden unto you: it shall not be eaten’. [Thus] I only know the prohibition of eating; whence do we know that a man may not benefit from it, that he may not dye or light a lamp with it? From the verse, then ye shall count [the fruit thereof] as forbidden: [three years shall they be] as forbidden [unto you]: it shall not be eaten;31 which is to include all of them.32 Thus the reason is that Scripture wrote, ‘then ye shall count the fruit thereof as forbidden . . . they shall be as forbidden; but if it were not so,I would say, it implies a prohibition of eating, [but] it does not imply a prohibition of benefit? — In truth ‘it shall not be eaten’ implies both a prohibition of eating and a prohibition of benefit, but there it is different, because it is written, ‘unto you’, and thus it is necessary: I might argue, since it is written, ‘unto you,’ [that implies] it shall be yours;33 hence we are informed [that it is not so]. Then now that these verses34 are written, what is the purpose of ‘unto you’?- For what was taught: ‘unto you’: this is to include what is planted the active ‘thou shalt not eat’, benefit from blood is permitted in any case, for the prohibition is not expressed in the passive. Then what is the purpose of assimilating blood to water? living animal. case. (Damages for child, v. ibid. 22). I might think that the same holds good when the damage is done by a man's ox Therefore ‘but the owner of the ox shall be clear (E.V. quit)’ teaches that he is free from both. elsewhere.