משנה: אֵין מַעֲמִידִין בְּהֵמָה בְּפוּנְדְּקָאוֹת שֶׁל גּוֹיִם מִפְּנֵי שֶׁחֲשׁוּדִין עַל הָהַרְבָּעָה. וְלֹא תִתְייַחֵד אִשָּׁה עִמָּהֶן מִפְּנֵי שֶׁחֲשׁוּדִין עַל הָעֲרָיוֹת. וְלֹא יִתְייַחֵד אָדָם עִמָּהֶן מִפְּנֵי שֶׁחֲשׁוּדִין עַל שְׁפִיכוּת דָּמִים. בַּת יִשְׂרָאֵל לֹא תְייַלֵּד אֶת הַנָּכְרִית אֲבָל נָכְרִית מְיַלֶּדֶת בַּת יִשְׂרָאֵל. בַּת יִשְׂרָאֵל לֹא תָנִיק בְּנָהּ שֶׁל נָכְרִית אֲבָל נָכְרִית מְנִיקָה בְנָהּ שֶׁל יִשְׂרְאֵלִית בִּרְשׁוּתָהּ׃ MISHNAH: One does not put up an animal in hostelries1Cf. Chapter 1, Note 123. of Gentiles since they are suspected of bestiality. A woman should not be alone with them2A single woman with any number of Gentile men. because they are suspected of forbidden sexual relations; a man should not stay alone with them since they are suspected of shedding blood. A Jewish woman should not be a midwife for a Non-Jew3Since she helps to increase the number of pagan worshippers. This reason given in the Halakhah is (incorrectly) part of the Mishnah in some Babli and Mishnah texts. but a Non-Jew may be a midwife for a Jewish woman. A Jewish woman should not nurse the child of a Non-Jewish woman but a Non-Jewish woman may nurse the child of a Jewish woman at her home4The wet-nurse should not be allowed to remove the baby from his mother’s house since she might kill it..
הלכה: אֵין מַעֲמִידִין בְּהֵמָה בְּפוּנְדְּקָאוֹת שֶׁלְגּוֹיִם כול׳. רִבִּי זְעִירָא רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹסֵי בֵּירִבִּי חֲנִינָה. רִבִּי בָּא רִבִּי יוֹנָה. תִּיפְתָּר כְּרִבִּי לִיעֶזֶר. דְּרִבִּי לִיעֶזֶר אָמַר. אֵינָהּ נִלְקַחַת מִן הַגּוֹיִם. רִבִּי יוֹנָה בָעֵי. וְלָמָּה לֵי נָן פָּֽתְרִין לָהּ דִּבְרֵי הַכֹּל. כַּיי דָמַר רִבִּי לָֽעְזָר בְּשֵׁם רַב. וַאֲפִילוּ כְמָאן דָּמַר. מוּתָּר לִמְכּוֹר אָסוּר לְייַחֵד. עָבַר וְיִיחֵד דִּבְרֵי הַכֹּל. אָמַר רִבִּי יִרְמְיָה. נִישְׁמְעִינָהּ מִן הָדָא. הָאִשָּׁה שֶׁנֶּחְבְּשָׁה בִידֵי גוֹיִם. אָמַר רִבִּי יוֹסֵי. שַׁנְייָא הִיא אִשָּׁה שֶׁדַּרְכָּהּ לְצַווֵחַ. הַגַּע עַצְמָךְ שֶׁהָֽיְתָה חֶרֶשֶׁת. דַּרְכָּהּ לְרַמֵּז. מַאי כְדוֹן. תִּיפְתָּר כְּרִבִּי לִיעֶזֶר. דְּרִבִּי לִיעֶזֶר אוֹמֵר. אֵינָהּ נִלְקַחַת מִן הַגּוֹיִם. הֲווֹן בְּעַן מֵימַר. מַה פְלִיגִין רִבִּי לִיעֶזֶר וְרַבָּנִין. בְּפָרָה. עַל שׁוּם מַעֲלָה הִיא בְפָרָה סִילְסוּל הִיא בְפָרָה. מִן מַה דְרַבָּנִין מְתִיבִין לְרִבִּי לִיעֶזֶר. כָּל־צֹ֤אן קֵדָר֙ יִקָּ֣בְצוּ לָ֔ךְ. הָדָא אָֽמְרָה. אַף בִּשְׁאָר כָּל־הַדְּבָרִים חָלוּק רִבִּי לִיעֶזֶר. רִבִּי הוֹשַׁעְיָה בָעֵי. מֵשִׁיבִין דָּבָר שֶׁהוּא לָבֹא עַל דָּבָר שֶׁהוּא לְשֶׁעָבַר. רִבִּי אַבִּין בָּעֵי. מֵשִׁיבִין דָּבָר שֶׁיֶּצֶר הָרַע בָּטֵל עַל דָּבָר שֶׁיֶּצֶר הָרַע קַייָם. HALAKHAH: “One does not put up animals in hostelries of Gentiles,” etc. Rebbi Ze‘ira, Rebbi Abbahu in the name of Rebbi Yose ben Rebbi Ḥanina; Rebbi Abba, Rebbi Jonah5Unfortunately G is very lacunary here; therefore its readings are not given after the Hebrew text. The Halakhah starts: “R. Ze‘urah, R. Abbahu in the name of R. Yose ben Ḥanina, R. ..… R. Abbahu in the name of R. Yose ben Ḥanina, explain it …” There is no reason to mention the sixth generation R. Abba III and the fifth generation R. Jonah who later disagrees with the statement if already it was attributed to the second generation R. Yose ben Ḥanina.: explain it6The Mishnah which forbids to put up unsupervised animals in the stable of a Gentile hostelry makes travel outside Jewish settlements practically impossible. An attribution to R. Eliezer removes the first part of the Mishnah from practice. following Rebbi Eliezer, since Rebbi Eliezer said “it may not be bought from Gentiles.7Parah 2:1" href="/Mishnah_Parah.2.1">Mishnah Parah2:1. This refers to the Red Cow (Numbers.19">Num. 19) whose ashes are needed to cleanse people from the impurity of the dead. The Cow is not a Temple sacrifice; how far the restrictions imposed on sacrificial animals and the officiating priests apply to the Cow and its officiants are old matters of dispute between Sadducees and Pharisees (Parah 3:3" href="/Mishnah_Parah.3.3">Mishnah Parah3:3,Parah 3:7" href="/Mishnah_Parah.3.7">7) and among the rabbis themselves. One of the biblical requirements is that the Red Cow never carried a yoke (Numbers.19.2">Num. 19:2). In Parah 2:1" href="/Mishnah_Parah.2.1">Mishnah Parah2:1, a first statement of R. Eliezer validates a pregnant Red Cow for the ceremonies; the reason is explained in Mishnah 4 by his student’s R. Illai’s son R. Jehudah, that a bull mounting the Cow on his own cannot be considered making her carrying anything; only copulation by human intervention makes the ox the equivalent of a yoke. The majority rejects the ruling; it considers the Cow and its fetus as two separate beings but v. 19:3 requires the Cow alone to be taken. These restrictions do not apply to ordinary sacrifices. R. Eliezer then forbids buying a Red Cow from Gentiles since a sodomized animal is unfit for the altar; the Sages disagree since without reason one does not suspect that such a thing happened; this would make the Mishnah here unreasonable. (The last generation R. Yose bar Abun even introduces buying a Red Cow from a Gentile into a story about R. Eliezer; Peah 1:1:22" href="/Jerusalem_Talmud_Peah.1.1.22">Peah1:1 Notes 99 ff., Kiddushin 1:7:5" href="/Jerusalem_Talmud_Kiddushin.1.7.5">Qiddušin1:7 Notes 607 ff.) Babli 23a.” Rebbi Jonah asked, why do we not explain it according to everybody, following what Rebbi Eleazar said in the name of Rav: Even one who says it is permitted to sell [says] it is forbidden to leave alone8One may not leave the animal alone with a Gentile. Avodah Zarah 1:6:2" href="/Jerusalem_Talmud_Avodah_Zarah.1.6.2">Chapter 1:6, Note 165. There the first tradent is R. Jonah himself.. If he transgressed and left it alone by everybody’s opinion9It is not said what everybody’s opinion is; the corresponding passage in G is in the name of “the rabbis of Caesarea, Giddul bar Benjamin in the name of Rav” but then is missing the conclusion. One has to assume that it was “if he transgressed and left it alone by everybody’s opinion the animal remains permitted.”. Rebbi Jeremiah said, let us hear from the following10Ketubot 2:8:1" href="/Jerusalem_Talmud_Ketubot.2.8.1">Mishnah Ketubot2:9. If she is jailed because of money matters one must assume that she was not raped; if she was condemned to death one must assume that she was raped or consented to sex with her jailers. If a woman can be alone in the custody of Gentiles without being raped, may the same not be assumed of female animals?: “A woman who was jailed by Gentiles.” Rebbi Yose said, it is different for a woman because she usually cries. Think of it if she was mute! She uses sign language. What about it11The argument appears to be cogent.? Explain it following Rebbi Eliezer, since Rebbi Eliezer said “it may not be bought from Gentiles.” They wanted to say, where do Rebbi Eliezer and the rabbis disagree? About the cow, because of “eminence was given to the cow, an adornment was made for the cow.12In the Mishnah, not only do the rabbis permit to buy a Red Cow from a Gentile owner, they also allow to buy sacrificial animals from him. The question arises whether R. Eliezer will agree with this or not. The assumption here is that R. Eliezer will agree that sacrifices can be bought from Gentiles but not the Red Cow, whose ceremonies in pharisaic theory were made with many non-scriptural restrictions because of an important difference with Sadducees in matters of ritual purity (Parah 3:7" href="/Mishnah_Parah.3.7">Mishnah Parah3:7,Parah 3:8" href="/Mishnah_Parah.3.8">8).” But since the rabbis answer to Rebbi Eliezer all sheep of Qedar will be assembled for you13Isaiah.60.7">Is.60:7. The verse ends: they will be brought on My altar for pleasure. This gives divine sanction for using animals raised by Gentiles for the altar. Since the verse speaks of sacrifices, not of the Red C ow, R. Eliezer must hold that sacrificial animals cannot be bought from Gentiles. The same argument is quoted in the Babli 24a., this says that Rebbi Eliezer disagrees about everything. Rebbi Hoshaia asked, does one reply with an argument about the future against one about the past14The preceding argument does not prove anything in practice since in the next paragraph it will be shown that in messianic times the Gentiles will accept the Torah. Their animals may well be acceptable then but not now.? Rebbi Abin asked, does one reply with an argument when evil inclinations will have disappeared against one when evil inclinations exist15This is the same argument as before.?
רַב הוֹשַׁעְיָה אָמַר. וְלָמָּה לֵי נָן פָּֽתְרִין לָהּ דִּבְרֵי הַכֹּל. כַּיי דָמַר רַב הוּנָא בְשֵׁם רַב. וַיִּשְׁקְל֥וּ אֶת שקלי שְׁלשִׁ֥ים כָּֽסֶף׃ אֵילּוּ שְׁלשִׁים מִצְוֹת שֶׁעֲתִידִין בְּנֵי נֹחַ לְקַבֵּל עֲלֵיהֶן. וְרַבָּנִן אָֽמְרֵי. אֵילּוּ שְׁלֹשִׁים צַדִּיקִים שֶׁאֵין הָעוֹלָם חָסֵר מֵהֶן. דָּמַר רִבִּי נַחָמָן בְשֵׁם רִבִּי מָנָא. אֵין הָעוֹלָם יָכוֹל לִהְיוֹת פָּחוֹת מִל׳ צַדִּיקִים כְּאָבִינוּ אָבְרָהָם. וּמַה טַעַם. וְאַ֨בְרָהָ֔ם הָיֹה יִֽהְיֶ֛ה. יהיה מִינְייָן ל׳. פְּעָמִים שֶׁרוּבָּן בְּבָבֶל וּמִיעוּטָן בְּאֶרֶץ יִשְׂרָאֵל. פְּעָמִים שֶׁרוּבָּן בְּאֶרֶץ יִשְׂרָאֵל וּמִיעוּטָן בְּבָבֶל. סֵימָן יָפֶה לָעוֹלָם בְּשָׁעָה שֶׁרוּבָּן בָּאָרֶץ. רִבִּי חִייָה בַּר לוּלְייָנִי בְשֵׁם רִבִּי הוֹשַׁעְיָה. כָּל־הַמִּצְוֹת עֲתִידִין בְּנֵי נֹחַ לְקַבֵּל עֲלֵיהֶם. וּמַה טַעַם. כִּי־אָ֛ז אֶהְפּוֹךְ אֶל־עַמִּ֖ים שָׂפָ֣ה בְרוּרָ֑ה. וּבַסּוֹף הֵן עֲתִידִין לַחֲזוֹר בָּהֶן. וּמַה טַעַם. נְ֭נַתְּקָה אֶת־מֽוֹסְרוֹתֵ֑ימוֹ וְנַשְׁלִ֖יכָה מִמֶּ֣נּוּ עֲבוֹתֵימוֹ׃ זוֹ מִצָוַת תְּפִילִּין. זוֹ מִצְוַת צִיצִית. Rebbi Hoshaia said16In G: asked. This paragraph interrupts the discussion of the Mishnah and turns to explaining the verse Isaiah.60.7">Is.60:7 quoted earlier., why do we not explain it according to everybody, as Rav Huna said in the name of Rav: They weighed for me my (sheqels) [wages]17Zechariah.11.12">Sach.11:12. The quote is wrong in L (in parentheses), correct in G [in brackets]. In v. 13 the pieces of silver are declared to be “the Eternal’s treasure;” this explains the identification as saints., thirty pieces of silver. These are the thirty commandments which the descendants of Noah will take upon themselves in the future18“In the future”, i. e, in the time of the Messiah. Gen. rabba98(14) as opinion of R. Joḥanan. In the Chullin.92a">Babli, Ḥulin92a, in one opinion 30 commandments which the Gentiles already took upon themselves, of which they keep only three; one of them being not to allow homosexual marriages.. But the rabbis say, there are the 30 just persons which the world never will be lacking19Gen. rabba35(2) in the name of R. Simeon ben Ioḥai. In the Chullin.92a">Babli, Ḥulin92a, in another opinion the 30 just Gentiles on whose merit the Gentile world exists. The Jewish world exists for the Babli on the merit of 36 just men (Sukkah.45b">Sukkah45b, Sanhedrin.97b">Sanhedrin97b)., as Rebbi Naḥman said in the name of Rebbi Mana, the world cannot be with less than 30 just men like our father Abraham. What is the reason? Abraham will certainly be20Genesis.18.18">Gen. 18:18., the numerical value of יהיה is 30215+10+5+10=30.. Sometimes the majority are in Babylonia and the minority in the Land of Israel; sometimes the majority are in the Land of Israel and the minority in Babylonia. It is a good sign for the world if most of them are in the Land22Gen. rabba98(14) as opinion of Rav.. Rebbi Ḥiyya bar Julianus in the name of Rebbi Hoshaia: In the future the descendants of Noah will take all commandments upon themselves. What is the reason? Then I shall transform Gentiles’ purified lips23Zephaniah.3.9">Zeph.3:9. The verse ends: They all are invoking the Eternal’s Name, to serve Him with united shoulder, implying that the Gentiles will accept the Jewish style of worship. Berakhot.57b">Babli Berakhot57b, in the name of R. Simeon ben Ioḥai.. But at the end they will renege on it. What is the reason? Let us break their chains, and throw from us their ropes24Psalms.2.3">Ps. 2:3; cf. Babli 3b.! That is the commandment of phylacteries25Psalms.2.8">Midrash Psalms2(8). The chains are the straps of the phylactery on the arm.; that is the commandment of ṣiṣit26These are the “ropes”, Avodah Zarah 3b:4:1" href="/Tosafot_on_Avodah_Zarah.3b.4.1">Tosaphot Avodah zarah3b s. v. ומניחין..
רִבִּי יִצְחָק וְרִבִּי אִמִּי הֲווֹן יָֽתְבִין מַקְשֵׁיי. וְהָֽכְתִיב וַיִּזְבְּח֤וּ לַיי בַּיּ֣וֹם הַה֔וּא מִן־הַשָּׁלָ֖ל. וְקִייְמוּנָהּ. וְלָא יָֽדְעִין אִין חֲבֵרַייָא קִייְמוּנָהּ וְאִין רִבִּי אִמִּי קַייְמִינָהּ עַל רֹאשָׁהּ. מִן הַשָּׁלָל שֶׁהָיָה בְיָדָם הִקְרִיבוּ. וְהָא כְתִיב וְאַנְשֵׁ֣י בֵֽית־שֶׁ֗מֶשׁ הֶעֱל֨וּ עוֹלָה וַיִּזְבְּח֧וּ זְבָחִ֛ים לַיי פָּרִים. וְכִי מִסַּרְנֵי פְלִשְׁתִּים אָנוּ לְמֵידִין. וְלֹא כֵן אָמַר רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹסֵי בַּר חֲנִינָה. וַאֲפִילוּ נְקֵיבוֹת הִקְרִיבוּ. וְאֶת־הַ֨פָּר֔וֹת הֶעֱל֥וּ עוֹלָה לַיי׃ וְהָֽכְתִיב וַיֹּ֨אמֶר שָׁא֜וּל מֵֽעֲמָלֵקִ֣י הֱבִיא֗וּם. אֵין לְמֵידִין מִשָּׁאוּל. דָּמַר רֵישׁ לָקִישׁ. שָׁאוּל גְּרוֹפִית שֶׁלְּשִׁקְמָה הָיָה. וְהָֽכְתִיב וַיִּקַח דָּוִ֤ד אֶת־הַגּוֹרֶן. קָנָה וְלֹא הִקְרִיב. וְהָֽכְתִיב וַיֹּ֤אמֶר אֲרַ֨וְנָה֙ אֶל־הַמֶּ֔לֶךְ יְי אֱלֹהֶ֖יךָ יִרְצֶֽךָ׃ יִרְצֶךָ בִתְפִילָּה. וְהָֽכְתִיב וּמִיַּ֣ד בֶּן־נֵכָ֗ר לֹ֥א תַקְרִ֛יבוּ אֶת־לֶ֥חֶם אֱלֹֽהֵיכֶ֖ם מִכָּל־אֵ֑לֶּה. מִכָּל־אֵלֶּה אֵין אַתְּ מַקְרִיב. לוֹקֵחַ אַתָּה תְּמִימִים וּמַקְרִיב. מָה עֲבַד לָהּ רִבִּי לִיעֶזֶר. לוֹקֵחַ אַתָּה בְדָמִים וּמַקְרִיב. הוּא תַנֵּי בְדָמִים. דְּלֹא כְרִבִּי לִיעֶזֶר. 27One returns to the prior topic, to try to understand R. Eliezer’s position in view of biblical verses which seem to indicate that Gentile animals are perfectly acceptable as sacrifices. Rebbi Isaac and Rebbi Immi were sitting and asking, is it not written282Chr.15:11. At first glance this refers to the booty which they took from the Nubians as described in Chapter 14 since no other war of Asa was mentioned.: On that day they slaughtered of the booty for the Eternal? They explained it, but we do not know whether the colleagues explained it or Rebbi Immi explained it, from previous ones, from booty which was in their hands they sacrificed29Since Chapter 15 does not refer to the war described in Chapter 14, it is not necessary to assume that “the booty” was taken from the Nubians.. But is it not written301S. 6:15, one the day the Philistines returned the Ark on a carriage drawn by cows.: The men of Bet Shemesh brought an elevation offering and slaughtered family offerings to the Eternal, oxen? Can we learn anything from the rulers of the Philistines? Did not Rebbi Abbahu say in the name of Rebbi Yose ben Ḥanina, they even sacrificed females, the cows they offered as elevation offering to the Eternal311S. 6:14. In Leviticus.1.3">Lev. 1:3 it is spelled out that an elevation offering must be a male animal. Since the entire proceedings were irregular, one cannot infer anything about the rules to follow.. But is it not written321S. 15:15. As explained in v. 21, the animals taken from the Gentile tribe were to be slaughtered as sacrifices. Babli 24b., Saul said, they brought them from the Amalekite? One does not learn from Saul; as Rebbi Simeon ben Laqish said, Saul was a sycamore shoot33Something inedible. In the Eruvin.53">Babli, Eruvin53a/b, the verse 1S. 14:47 in interpreted that religious practice never follows Saul. The same is intended here.. But it is not written342S. 24:24., David bought the threshing floor? He bought but did not sacrifice. But is it not written352S. 24:23. To give pleasure before the Eternal usually is asserted of sacrifices (e. g., Exodus.28.38">Ex. 28:38). Babli 24b., Arawna said to the king, may the Eternal, your God, have pleasure with you. May he find pleasure with you in prayer. But is it not written36Leviticus.22.25">Lev. 22:25., Also from the hand of a stranger you should not bring your God’s bread from any of these? From any of these you do not sacrifice; you buy unblemished ones and sacrifice. What does Rebbi Eliezer do with this? You are buying for money and sacrifice? The one who stated “for money” cannot follow Rebbi Eliezer37Since R. Eliezer considers all animals of a Gentile unfit for the altar. But he must read the verse as absolute prohibition of accepting any sacrifice from a Gentile, similar to Sifra Emor Pereq7(12) where the verse is read to prohibit accepting money of the Temple tax from Gentiles..
תַּנֵּי. אֵין מַעֲמִידִין בְּהֵמָה בְפוּנְדַקָּאוֹת אֲפִילוּ זְכָרִים אֶצֶל זְכָרִים וּנְקֵיבוּת אֶצֶל הַנְּקֵיבוֹת. וְאֵין צָרִיךְ לוֹמַר זְכָרִים אֶצֶל הַנְּקֵיבוֹת וּנְקֵיבוֹת אֶצֶל זְכָרִים. זְכָרִים אֶצֶל זְכָרִים מָה אִית לָךְ. אוֹהֲבָתוֹ בָאָת וְאֵינָהּ מוֹצְאָה אוֹתוֹ וְהִיא נִרְבַּעַת הִימֶינּוּ. נְקֵיבוּת אֶצֶל נְקֵיבוֹת מָה אִית לָךְ. אוֹהֲבָהּ בָּא וְאֵינוֹ מוֹצֵא אוֹתָהּ וְרוֹבְעָהּ. רִבִּי חַגַּיי בְּשֵׁם רִבִּי זְעִירָא. לֹא סוֹף דָּבָר בְּהֶמְתּוֹ שֶׁלְּיִשְׂרָאֵל אֶצֶל הַגּוֹי אֶלָּא אֲפִילוּ בְּהֶמְתּוֹ שֶׁלְּגוֹי אֶצֶל שֶׁלְּיִשְׂרָאֵל לֹא יִיחֲדֶיּנָה אֶצְלוֹ שֶׁלְּגוֹי אַחֵר חֲבֵירוֹ שֶׁלֹּא תַמְצִיא לוֹ תְקָלָה. מֵעַתָּה אֲפִילוּ שָׂכַר אֶת בְּהֶמְתּוֹ לֹא נָאֶה לַחֲזוֹר לְייַחֲדָהּ אֶצְלוֹ שֶׁלֹּא תַמְצִיא לוֹ תְקָלָה. חָשׁוּד הוּא לָבוֹא עַל בְּהֶמְתּוֹ שֶׁלַּחֲבֵירוֹ וְאֵינוֹ חָשׁוּד לָבוֹא עַל בְּהֵמַת עַצְמוֹ. שֶׁמִּתּוֹךְ שֶׁיּוֹדֵעַ שֶׁאִם בָּא עָלֶיהָ הוּא מְעַקְּרָהּ אַף הוּא אֵינוֹ בָא עָלֶיהָ. It was stated:38Babli 14a, Tosephta 3:2. “One does not put up animals in hostelries, even males next to males and females next to females; it is not necessary to say males next to females and females next to males.” Males next to males, what do you have? His beloved comes and she does not find him, then she is impregnated by it39By the animal. Since Gentiles are used to have pre- and extramarital sex, if one of the partners feels the need for sex but does not find his/her partner, he/she will take an animal as replacement to satisfy him/her. The Tosephta holds otherwise, viz., that male animals attract homosexuals and females heterosexuals. If males are put next to females, animal copulation will stimulate Gentile voyeurs.. Females next to females, what do you have? Her lover comes and does not find her and impregnates it. Rebbi Ḥaggai in the name of Rebbi Ze‘ira: Not only the Jew’s animal at a Gentile’s but even a Gentile’s animal at a Jew’s should not be left alone with another Gentile acquaintance, lest it cause him a mishap40The Jew would be the instrument of the second Gentile’s copulation with the first Gentile’s animal.. But then even if he leased his animal it would not be nice to return it to be alone with him, lest it cause him a mishap? He is suspected of cohabiting with another’s animal; he is not suspected to have sexual relations with his own animal. For he knows that if he cohabits with her he makes her sterile; therefore he will not cohabit with her41Babli 15a, 22b..
אֲבָל מַעֲמִידִין בְּהֵמָה בְּפוּנְדַקָּאוֹת שֶׁלְּכוּתִים כול׳. הָדָא אָֽמְרָה. כּוּתִים לֹא נֶחְשְׁדוּ עַל הָעֲרָיוֹת. וְתַנֵּי כֵן. מִתְייַחֶדֶת אִשָּׁה עִם שְׁנֵי אֲנָשִׁים אֲפִילוּ שְׁנֵיהֶם עֲבָדִים אֲפִילוּ אֶחָד כּוּתִי וְאֶחָד עֶבֶד. אֲבָל לֹא תִתְייַחֵד עִם הַגּוֹי. חֲמוֹתוֹ וַאֲחוֹת אִשְׁתּוֹ וּשְׁאָר כָּל־הָעֲרָיוֹת לֹא יִתְייַחֲדוּ עִמּוֹ אֶלָּא בִּפְנֵי שְׁנַיִם. “But one may put up an animal in a Samaritan hostelry,”42Tosephta 3:1. The Note “etc.” implies that the entire Tosephta (or an equivalent Galilean baraita) should have been quoted. etc. This implies that Samaritans are not suspected of forbidden relations. And it was stated thus43Tosephta Qiddušin5:9.: “A woman may be alone with two men44Two Jews. This excludes being alone with husband, father, son, and possibly brother (Kiddushin 4:11:3" href="/Jerusalem_Talmud_Kiddushin.4.11.3">Qiddušin4:11, Notes 246–254). Babli 25b., even if both are slaves45Converted and circumcised who belong to a Jewish familia. or one a Samaritan and one a slave. But she should not be alone with a Gentile46This statement is obviously incomplete since a Jewish woman is not allowed to be alone with a single Jewish man, so certainly not with a single Gentile. One must read with the Tosephta and G, of which a new leaf starts here: “not even with a hundred Gentiles.”. His mother-in-law, and his wife’s sister, and all other forbidden relations should be alone with him but require the presence of two [others]47Tosephta Qiddušin5:10, Kiddushin.81b">Babli Qiddušin81b. These Babli sources have “sister” instead of “wife’s sister” but the Yerushalmi text is confirmed by G. In contrast to the Babli, the Yerushalmi both here and in Qiddušin unquestionably permits a man to be alone with his sister (but not to share a bed with her.).”
תַּנֵּי. אֵין מוֹכְרִין לָהֶן לֹא זַיִין וְלֹא כְלֵי זַיִין. וְאֵין מַשְׁחִיזִין לָהֶן אֶת הַזַּיִין. תִּיפְתָּר בְּעִיר שֶׁכּוּלָּהּ גּוֹיִם. וְאֵין הָאִשָּׁה בִּכְלָל שְׁפִיכוּת דָּמִים. אָמַר רִבִּי אִמִּי. תִּיפְתָּר בִּבְרִיאָה. אָמַר רִבִּי אַבִּין. וַאֲפִילוּ תֵימַר יְכוֹלָה אִשָּׁה לְהַטְמִין אֶת עַצְמָהּ וְלוֹמַר. גּוֹיָה אֲנִי. וְאֵין הָאִישׁ יָכוֹל לְהַטְמִין עַצְמוֹ וְלוֹמַר. גּוֹי הוּא. It was stated:48Avodah Zarah 2:1-2" href="/Tosefta_Avodah_Zarah.2.1-2">Tosephta 2:4, Babli 15b. “One sells them neither weapons nor accessories to weapons49Such as a sheath of a sword.. One does not sharpen weapons for them.” Explain it in a town of only Gentiles50But in a town with Jewish inhabitants one may provide weapons for the security forces.. Is a woman not in danger to be killed51This refers to the Mishnah which states that a woman is in danger to be raped but a man to be killed.? Rebbi Immi52In G: R. Mana, the same in a quote in Or zarua. In the latter’s interpretation, a strong woman is one who would survive a gang rape. In a quote in Avodah Zarah 25b:4:1" href="/Tosafot_on_Avodah_Zarah.25b.4.1">Tosaphot 25b s. v. איכא R. Jeremiah. said, explain it about a muscular one. Rebbi Abin said, even you may say [about a weak one.53Added from G. (The vocalization is from G.)] A woman may hide herself and say, I am a Gentile, but a man cannot hide himself and say, he is a Gentile54Since he is circumcized..
תַּנֵּי. נִזְדַּװֵג לוֹ גּוֹי לְיִשְׂרָאֵל נוֹתְנוֹ לִימִינוֹ. רִבִּי יִשְׁמָעֵאל בֵּירִבִּי יוֹסֵי אוֹמֵר. בְּסַייִף לִימִינוֹ וּבְמַקֵּל לִשְׂמֹאלוֹ. עוֹלֶה עִמּוֹ לָעֲלִייָה וְיוֹרֵד עִמּוֹ לְחֵרוּת יִשְׂרָאֵל מִלְּמַעְלָה וְהַגּוֹי מִלְּמַטָּה. לֹא יָשׁוּחַ לְפָנָיו שֶׁלֹּא יָרוּץ אֶת גּוּלְגּוֹלְתוּ. וּמַרְחִיב לוֹ אֶת הַדֶּרֶךְ. אִם שְׁאָלוֹ לְהֵיכָן הוֹלֵךְ יַפְלִיגֶינּוּ. כְּשֵׁם שֶׁהִפְלִיג יַעֲקֹב אָבִינוּ לְעֵשָׂו. שֶׁאָמַר לוֹ עַ֛ד אֲשֶׁר־אָבוֹא אֶל־אֲדוֹנִי שֵׂעִֽירָה׃ וְהָלַךְ לְסוּכּוֹת. אָמַר רִבִּי הוּנָא. לֹא מָצִינוּ שֶׁהָלַךְ יַעֲקֹב אָבִינוּ לְשֵׂעִיר. אָמַר רִבִּי יוּדָן בְּרֵיהּ דְּרִבִּי. לְעָתִיד לָבוֹא אָמַר לֵיהּ. וְעָל֤וּ מֽוֹשִׁיעִים֙ בְּהַ֣ר צִיּ֔וֹן לִשְׁפּוֹט אֶת־הַ֣ר עֵשָׂ֑ו. It was stated54Tosephta 3:4, Babli 25b.: “If a Gentile is paired with a Jew, he puts him on his right hand side. Rebbi Ismael ben Rebbi Yose says, with a sword, at his right; with a staff, at his left55Since the sword is girded at his right side and the staff held in his left hand. The Gentile should not have space to swing his weapon.. If he climbs with him to an upper floor or descends to the exit, the Jew should be higher and the Gentile below. He should not lie down before him lest he smite his skull. And he should extend the way to him, that if he asks him where he goes he should indicate a farther distance, as our father Jacob did with Esau, until I shall come to my Lord at Seir56Genesis.33.14">Gen. 33:14.. But he went to Sukkot. Rebbi Huna said, we do not find that our father Jacob went to Seir. Rebbi Yudan, son of Rebbi [Aivo]57Added from G, missing in L., he spoke to him of the future world, when saviors will climb on Mount Sion to judge Mount Esau.58Ob. 21.”
בַּת יִשְׂרָאֵל לֹא תְייַלֵּד אֶת הַנָּכְרִית. מִפְּנֵי שֶׁמְעַמֶּדֶת בֵּן לַעֲבוֹדָה זָרָה. אֲבָל נָכְרִית מְיַילֶּדֶת בַּת יִשְׂרָאֵל. וְתַנֵּי כֵן. מְייַלֶּדֶת מִבַּחוּץ אֲבָל לֹא מִבִּפְנִים. לֹא תַכְנִיס יָדָהּ לִפְנִים שֶׁלֹּא תַמִּיק אֶת הָעוּבָּר בְּמֵיעֵיהָ. וְלֹא תַשְׁקֶינָּה כּוּס שֶׁל עִיקָּרִין. הָֽיְתָה חֲכָמָה. יֵיבָה כַיי דָּמַר רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רִבִּי יוֹחָנָן. אִם הָיָה רוֹפֵא אוּמָּן מוּתָּר. וְהָכָא. אִם הָֽיְתָה חֲכָמָה מוּתָּר. 59Tosephta 3:3, Babli 26a.“A Jewish woman should not be a midwife for a Non-Jew, for she brings a son60This is the reading in all sources except G which reads גוי “Gentile” instead of בן “son”. Cf. Avodah Zarah 1:6:5" href="/Jerusalem_Talmud_Avodah_Zarah.1.6.5">Chapter 1, Note 177. to pagan worship; but a Non-Jew may be a midwife for a Jewish woman.” It was stated so: From the outside but not the inside. She should not put her hand inside not to squish the fetus in her innards, and she should not give her a cup of root-extract to drink61A concoction used to prevent pregnancies. The obligation of having children uniquely is on the male (Yevamot 6:6:1" href="/Jerusalem_Talmud_Yevamot.6.6.1">Mishnah Yebamot6:6); therefore a woman is permitted to use chemical birth control methods which do not change the sex act. Since Gentiles are suspect as potential murderers such a potion may be taken only from a Jewish source or, as indicated later in this paragraph, also from a duly qualified Gentile professional.. If she was a medical doctor? This will come as what Rebbi Jacob bar Aḥa said in the name of Rebbi Joḥanan: If he was a professional healer it is permitted62Babli 27a, also in the name of R. Joḥanan. He has to worry about his professional reputation.. And here, if she was a medical doctor it is permitted. [Rebbi Yose bar Abun, these questions … [doc]tor permitted.63Fragment in G of a sentence missing in L and the editio princeps; probably a confirmation of the permission to use Gentile certified medical professionals.]
בַּת יִשְׂרָאֵל לֹא תָנִיק בְּנָהּ שֶׁלְּנָכְרִית מִפְּנֵי שֶׁנּוֹתְנָהּ לֹו חַיִּים. אָמַר רִבִּי יּוֹסֵי. הָדָא אָֽמְרָה. שֶׁאָסוּר לְלַמְּדוֹ אוּמָנוּת. כְּהָדָא תַּרְתֵּין אוּמְנְווָן הֲווֹן בְּגִירוּ. זַגָּגַייָא וְקובטרייא. זַגָּגַייָא לָא אַלְפִּין וְקָמוּן. קובטרייא אַלְפּוּן וְאִיתָעַקְּרוּן. “A Jewish woman should not nurse the child of a Non-Jewish woman” because she gives it life64In Tosephta 3:3 “because she raises a son for pagan worship” as in the preceding paragraph. G is defective at this point.. Rebbi Yose said, this implies that one may not teach him a trade65In order to live one has to make a living. Therefore it is a religious duty for a man to see to it that his son learn a trade; cf. Kiddushin 4:12:2-3" href="/Jerusalem_Talmud_Kiddushin.4.12.2-3">Qiddušin4:12.. As the following: Two trades, glaziers and carpenters66A hybrid of Greek κιβωτός “box, chest” (in LXX used to translate תֵּיבָה) and the Latin suffix -arius“craftsman of …” There exists a Greek word κιβωτάριον but this is a diminutive, “small box or chamber” and does not designate a profession.
Jastrow explains as “maker of pickles” but this is a gross misreading of κιβώτιον in Terumot 10:2:4" href="/Jerusalem_Talmud_Terumot.10.2.4">Terumot10:3, Note 36. were at (Giro) [Acco]67No place Giro (ms. L) is known. (If one would read גידו the place would be Jedda in Arabia.) Acco (reading of G) was known as a city divided between Jews and Gentiles, only partially within the borders of the Land; cf. Ševi‘it 6:1 Note. 30.. The glaziers did not teach68They did not accept Gentile apprentices. and continued, the carpenters taught and were pushed out.
אֲבָל נָכְרִית מְנִיקָה בְנָהּ שֶׁלְּבַת יִשְׂרְאֵל׃ דִּכְתִיב וְהָי֨וּ מְלָכִ֜ים אוֹמְנַיִיךְ וְשָׂרֽוֹתֵיהֶם֙ מֵינִ֣יקוֹתַיִיךְ. תַּנֵּי. יוֹנֵק הַתִּינּוֹק וְהוֹלֵךְ מִן הַנָּכְרִית וּמִן בְּהֵמָה טְמֵיאָה וּמֵבִיאִין לוֹ חָלָב מִכָּל־מָקוֹם. וְאֵינוֹ חוֹשֵׁשׁ לֹא מִשּׁוּם שֶׁקֶץ וְלֹא מִשּׁוּם טוּמְאָה. “But a Non-Jewish woman may nurse the child of a Jewish woman” as it is written, their kings will be your pedagogues and their princesses your wet nurses69Isaiah.49.23">Is. 49:23, giving divine sanction to Gentile wet nurses.. It was stated: A baby nurses continuously from a Non-Jewish woman or from a non-kosher animal and one brings him milk from anywhere and does not worry either about abomination or because of impurity70The Babylonian attitude is expressed in Tosephta Šabbat9:22: One does not nurse from a Non-Jewish woman or from a non-kosher animal but if it was a matter of survival nothing stands before saving lives..