Yoma

‘If it be possible with common food [etc.]’. Surely it is self-evident?-This refers to the case [that it would have to be done] on the Sabbath.1 But on the Sabbath, too, It is self-evident, because moving is forbidden only by Rabbinic decree?2 — We deal here with a pot without a hole, the obligation3 on which, too’ is only Rabbinic.4 (‘One holds [the prohibition of] tebel is more severe, the other holding [the prohibition of] terumah more severe).5 Shall we say that Tannaim have been disputing this matter already?6 For it was taught: If one was bitten by a snake, one may call for him a physician from one place into another,7 or tear open a hen for him, or cut leak from the ground for him, give it to him to eat, without having separated the tithe thereof; this is the view of Rabbi. R. Eleazar son of R. Simeon said: He must not eat until tithe has been separated. Shall we say that it is in accord with R. Eleazar son of R. Simeon, and not with Rabbi?8 — You may even say that it is in accord with Rabbi's view. Rabbi [one may say] makes his statement only here because the tithe of vegetables is in question and that is due but Rabbinically, but in the case of the tithe of corn, which is obligatory by Biblical law, even, Rabbi would agree that if you permit him to eat without [due tithing] in the case of a pot without a hole, he would come to eat likewise even in the case of a pot with a hole. 9 Our Rabbis taught: If one was seized with a ravenous hunger, he is given to eat honey and all kinds of sweet things, for honey and very sweet food enlighten the eyes of man. And although there is no proof for the matter, there is an intimation in this respect: See, I pray you how mine eyes are brightened. because I tasted a little of this honey.10 What does ‘although there is no proof for the matter’ mean? Because there no ravenous hunger has seized him. Abaye said: This applies only after a meal, but before the meal, it even increases one's appetite, as it is written: And they found an Egyptian in the field, and brought him, to David, and gave him, bread, and he did eat,’ and they gave him water to drink,’ and they gave him a piece of cake of figs, and two clusters of raisins,’ and when he had eaten, his spirit came back to him,’ for he had eaten no bread, nor drunk any water, three days and three nights.11 R. Nahman said in the name of Samuel: If one was seized by a ravenous hunger, one should give him to eat a tail with honey. R. Huna, the son of R. Joshua said: Also pure flour with honey. R. Papa said: Even barley-flour with honey [is effective]. R. Johanan said: Once I was seized by a ravenous hunger, whereupon I ran to the eastern side of a fig-tree, thus making true in my own case: Wisdom preserveth the life of him who hath it,12 for R. Joseph learned: One who would taste the [full] taste of a fig, turns to its eastern side, as it is said: And for the precious things of the fruits of the sun. 13 R. Judah and R. Jose were walking together when a ravenous hunger seized R. Judah. He seized a shepherd and devoured his bread. R. Jose said to him: You have robbed the shepherd! As they entered the city, a ravenous hunger seized R. Jose. They brought him all sorts of foods and dishes. Whereupon R. Judah said to him: I may have deprived the shepherd, but you have deprived a whole town. Also, R. Meir and R. Judah and R. Jose were on a journey together. (R. Meir always paid close attention to people's names, whereas R. Judah and R. Jose paid no such attention to them). Once as they came to a certain place. they looked for a lodging, and as they were given it, they said to him [the innkeeper]: What is your name? — He replied: Kidor. Then he [R. Meir] said: Therefrom it is evident that he is a wicked man, for it is said: For a generation [ki-dor] very forward are they.14 R. Judah and R. Jose entrusted their purses to him;15 R. Meir did not entrust his purse to him, but went and placed it on the grave of that man's father. Thereupon the man had a vision in his dream [saying]: Go, take the purse lying at the head of this man! In the morning he [the innkeeper] told them [the Rabbis] about it, saying: This is what appeared to me in my dream. They replied to him: There is no substance in the dream of the Sabbath night16 . R. Meir went, waited there all day, and then took the purse with him. In the morning they [the Rabbis] said to him,: ‘Give us our purses’. He said: There never was such a thing!17 R. Meir then said to them: Why don't you pay attention to people's names? They said: Why have you not told this [before]. Sir? He answered: consider this18 but a suspicion.I would not consider that a definite presumption! Thereupon they took him [the host] into a shop [and gave him wine to drink].19 Then they saw lentils on his moustache. They went to his wife and gave her that as a sign, and thus20 obtained their purses and took them back. Whereupon he went and killed his wife. It is with regard to this that it was taught:21 [Failure to observe the custom of] the first water22 caused one to eat the meat of pig, [failure to use] the second water slew a person. At the end they, too, paid close attention to people's names. And when they called to a house whose [owner's] name was Balah, they would not enter, saying: He seems to be a wicked man, as it is written: Then said I of her that was [balah] worn out by adulteries. 23 IF SOMEONE WAS BITTEN BY A MAD DOG. Our Rabbis taught: Five things were mentioned in connection with a mad dog. Its mouth is open, its saliva dripping, its ears flap, its tail is hanging between its thighs, it walks on the edge of the road. Some say, Also it barks without its voice being heard. Where does it24 come from? — Rab said: Witches are having their fun with it. Samuel said: An evil spirit rests upon it. What is the practical difference between these two views? — This is the difference moving about on the Sabbath articles that are unfit for use (cf. Bez. 36b]). dues. Nevertheless where it can be rendered right by setting aside the dues, we are told one should rather override the shebuth (v. Glos.) involved than feed him with what is regarded as tebel only Rabbinically (Rashi)]. various MSS. V. D.S.] Rabbinically, v. p. 408, n. 10]. restriction would be inoperative. first tithed even on Sabbath, although they are subject to tithes only Rabbinically]. different reading of the whole passage. v. D.S. a. l.] explained, was an idiosyncrasy of his own, amounting at best to an intuitive caution. meal in her house. meals, to remove any fat, grease, crumbs, from the meal. The one precedes the blessing before the meal, the other the grace after meals. Failure to wash his hands before meals caused one to eat pork. A certain innkeeper, who served both Jews and heathens, guided himself by the attitude of the guests as to ‘first waters’. Once a non-conforming Jew entered, asked for a meal, without washing his hands; the innkeeper taking him for a heathen, placed pork before him (Rashi). In our case, had Kidor washed his hands after meals, and as is usual in such a case, wiped his upper lip, the traces of his repast would not have been visible, the Rabbis would have had no clue as to how to restore their purses to themselves, and the enraged thief would not have killed his wife.