Pesachim

you may not permit it in their presence? Said he to him, Yet was it not stated thereon, R. Hisda said: This refers to Cutheans.1 What is the reason in the case of Cutheans? Because they confound one thing [with another]!2 Then these people too [being ignorant] confound one thing [with another]? — Rather, said R. Ashi, we consider: if most of them eat rice [bread], a lay Israelite must not eat it [the hallah] in their presence, lest the law of hallah be [altogether] forgotten by them; but if most of them eat corn [bread], let a lay Israelite eat it in their presence, lest they come to separate [hallah] from what is liable upon what is exempt, and from what is exempt upon what is liable.3 [It was stated in] the text: ‘Things which are permitted, yet others treat them as forbidden, you may not permit it in their presence. Said R. Hisda: This refers to Cutheans’. Yet not [to] all people? Surely it was taught: Two brothers may bathe together,4 yet two brothers do not bathe [together] in Cabul.5 And it once happened that Judah and Hillel, the sons of R. Gamaliel, bathed together in Cabul, and the whole region criticized them, saying, ‘We have never seen such [a thing] in [all] our days;’ whereupon Hillel slipped away and went to the outer chamber,6 but he was unwilling to tell them, ‘You are permitted [to do this]’. [Again,] one may go out in slippers on the Sabbath,7 yet people do not go out in slippers in Beri.8 And it once happened that Judah and Hillel, the sons of R. Gamaliel, went out in slippers on the Sabbath in Beri, whereupon the whole district criticized them, saying, ‘We have never seen such [a thing] in [all] our days’; so they removed them and gave them to their [non-Jewish] servants, but they were unwilling to tell them, ‘You are permitted [to wear these].’ Again, one may sit on the stools of Gentiles on the Sabbath,9 yet people do not sit on the stools of Gentiles on the Sabbath in Acco.10 And it once happened that R. Simeon b. Gamaliel sat down on the stools of Gentiles on the Sabbath in Acco, and the whole district criticized him, saying, ‘We have never seen such [a thing] in [all] our days’. [Accordingly] he slipped down on to the ground, but he was unwilling to tell them, ‘You are permitted [to do this]’.11 — The people of the coastal region, since Rabbis are not common among them, are like Cutheans.12 As for [not sitting on] Gentiles’ stools, that is well, [the reason being] because it looks like [engaging] in buying and selling. [That they do not go out] in slippers too [is understandable], lest they fall off and they come to carry them four cubits in the street. But what is the reason that [brothers] do not bathe [together]? — As it was taught: A man may bathe with all, except with his father, his father-in-law, his mother's husband and his sister's husband.13 But R. Judah permits [a man to bathe] with his father, on account of his father's honour,14 and the same applies to his mother's husband. Then they [the people of Cabul] came and forbade [it] in the case of two brothers on account of [bathing with] his sister's husband.15 It was taught: A disciple must not bathe with his teacher, but if his teacher needs him, it is permitted. When Rabbah b. Bar Hanah came,16 he ate of the stomach fat.17 Now, R. ‘Awira18 the Elder and Rabbah son of R. Huna visited him; as soon as he saw them, he hid19 it [the fat] from them. When they narrated it to Abaye he said to them, ‘He has treated you like Cutheans’. But does not Rabbah b. Bar Hanah agree with what we learned: WE LAY UPON HIM THE RESTRICTIONS OF THE PLACE WHENCE HE DEPARTED AND THE RESTRICTIONS OF THE PLACE WHITHER HE HAS GONE? — Said Abaye: That is only [when he goes] from [one town in] Babylonia to [another in] Babylonia, or from [a town in] Palestine to [another in] Palestine, or from [a town in] Babylonia to [another in] Palestine; but not [when he goes] from [a place in] Palestine to [another in] Babylonia, [for] since we submit to them,20 we do as they.21 R. Ashi said: You may even say [that this holds good when a man goes] from Palestine to Babylonia; this is, however, where it is not his intention to return; but Rabbah b. Bar Hanah had the intention of returning. Rabbah b. Bar Hanah said to his son: My son, do not eat [this fat], whether in my presence or not in my presence. As for me who saw R. Johanan eat [it], R. Johanan is sufficient [an authority] to rely upon in his presence and not in his presence. [But] you have not seen him [eat it]; [therefore] do not eat, whether in my presence or not in my presence. Now, [one statement] of his disagrees with [another statement] of his. For Rabbah b. Bar Hanah said: R. Johanan b. Eleazar related to me: I once followed R. Simeon son of R. Jose b. Lakuna into a kitchen garden, Judaism, but as they retained many heathen practices, their religious status fluctuated, until they were finally declared heathens. In the present passage they are treated as Jews, but so lax as to require special laws. liable while the other is not, the separated piece is not hallah, while the other remains forbidden as tebel. Hence if they separate hallah from rice dough, which is really exempt, upon dough of wheat, which is liable, the latter remains tebel, and by eating it they transgress. Again, if they separate hallah from wheat dough upon itself and upon a rice dough, the former is not hallah but likewise tebel, and when it is given to the priest he eats tebel. the Roman Empire is remembered; v. Weiss, Dor, 11, 21f. street, which of course is forbidden. the same. stringency and what is really prohibited by law. present word. The fat on the straight part of the stomach is really permitted, but in Babylonia it was treated as forbidden.