יהודים ונכרים בספרות חז"ל מכללת אחוה תשע"ח שיעור מס. 2 יהודים ונכרים במשנה

(6) [If] a gentile comes to extinguish [the fire], one may not say to him: "Extinguish" or "do not extinguish," because it is not their [Jews'] responsibility to ensure his Shabbat rest. But [if a Jewish] child comes to extinguish [it] they do not allow him because it is their responsibility to ensure his Shabbat rest.

(2) If there exists chamets of a gentile, which [was in existence] during Pesach, it is permitted to benefit from it [after Pesach]; but [if it were] of an Israelite, it is forbidden to benefit from it [after Pesach], as it is stated (Exodus 13:7), "And there shall not be seen any leaven to you."

(5) It is forbidden to sell the following items to non-Jews: pine-cones, white figs and their stalks, frankincense, and white chickens. Rabbi Yehuda says: one is permitted to sell them a white chicken amongst a group of chickens; and if it is alone he must clip its toe and sell it, since they do not sacrifice blemished animals for idolatry. As for all remaining items, if [their intention was] not specified one is permitted [to sell them], but if specified, it is forbidden. Rabbi Meir says: fine palm dates, sweet dates, and the Nikolaos dates are also forbidden to be sold to non-Jews.

(7) One who buys a field in Syria next to the Land of Israel, if he can enter it in purity, it is pure and it is obligated in tithes and in [the laws of] the Sabbatical year. If he cannot enter it in purity, it is impure and it is obligated in tithes and in [the laws of] the Sabbatical year. The dwelling places of non-Jews are impure. How long must they live there to [make the place] require checking? Forty days, even if a woman is not with him. If there was a slave or a woman watching it, it does not need checking.

(3) Regarding the blood of a gentile woman, and the pure blood of a leprous woman [i.e. during her postpartum days of purity], Beit Shammai consider it pure; and Beit Hillel say: it is like her spit or her urine [i.e. it renders impurity only while damp]. Regarding the blood of a woman who gave birth and did not immerse, Beit Shammai say: it is like her spit or her urine. And Beit Hillel say: it renders impurity when damp or dry. And they are in agreement that if she gave birth while while she was a zavah [a female who has certain types of atypical genital discharges, distinct from her menses, which render her impure], that she [i.e. her blood] renders impurity when damp or dry.

(8) If there was even one shotah in the town, or a non-Jewish woman, or a Samaritan woman, all spit [found] in the town is impure. Someone whose clothes were stepped on by a woman, or if she sat with him in a boat, if she knows that he is one who eats terumah [and therefore has to be careful to remain pure, then] his clothes are pure; but if not, he must ask her [if she is a niddah, in order to determine whether or not his clothes have become impure].

(8) [If on Shabbat] a gentile lights a candle a Jew may use its light; but if [he lit it] on behalf of the Jew it is prohibited [to use it]. [If a gentile] filled [a vessel with] water to give to his cattle to drink a Jew may give his cattle to drink after him [from that vessel]; but if [the gentile filled the water] on behalf of the Jew it is prohibited [to use it]. [If] a gentile makes a ramp to descend [from a ship], a Jew may descend [thereon] after him; but if [the gentile made it] on behalf of the Jew it is prohibited [to use it]. It once happened that Rabban Gamliel and the Elders were arriving on a ship and a gentile made a ramp to descend [from the ship] whereupon Rabban Gamliel and the Elders descended using it.

(10) A convert and a non-Jew who inherit from their non-Jewish father: he [the convert] can say to him: "You take the idol worship and I the money, you the wine and I the fruit." But if they have come into the possession of the convert, this is forbidden.

(5) All are qualified to write a bill of divorce, even a deaf-mute, a shoteh and a minor. A woman may write her own bill of divorce, and the husband his receipt [for the amount of the ketubah [monetary settlement payable to a married woman upon divorce or the death of her husband] he has paid her], because the affirmation of legal documents depends solely on the signers. All are valid [agents] to bring a bill of divorce, except for a deaf-mute, an shoteh, a minor, a blind person, and a non-Jew.

(1) One should not leave cattle in the inns of non-Jews, for they are suspect regarding bestiality. A woman should not be alone with them for they are suspect regarding fornication. A man should not be alone with them, for they are suspect regarding the spilling of blood. A Jewess should not be a midwife to a non-Jewish woman, for she is birthing one for [a life of] idolatry. But a non-Jewish woman may be a midwife to a Jewess. A Jewess may not suckle a child of a non-Jewish woman, but a non-Jewish woman may suckle the child of a Jewess, within her domain.

(5) [If there is] a city where Jews and gentiles live and there is a bathhouse in it that is used on Shabbat: [If] most [of the residents] are gentiles one may bathe there immediately [after Shabbat]; and if the majority are Jews one must wait [the time it takes for] the water to be heated; [and if] it is half and half one must wait [the time it takes for] the water to be heated. Rabbi Yehudah says: One may bathe in a small bathhouse immediately if there are officials [who use it].

(1) During the three days preceding the festivals of the non-Jews, it is forbidden to do business with them, to lend them something or to borrow something from them, to lend [money] to them or to borrow [money] from them, to resolve your debt to them or to have them resolve their debt to you. Rabbi Yehuda says: One can have them resolve their debt since it causes him distress. They [the Sages] said to him: even though he might be in distress at the outset, eventually he will be joyful.

(1) Rabbi Yishmael says: Three stones side by side beside a Markulis [an idol worshiped by placing stones beside it] are prohibited; two [stones] are permitted. And the Sages say: Those that appear to be with it [and which may have fallen from idol] are prohibited, but those that do not appear to be with it are permitted.

(2) If one found on its [the idol's] head money, clothing, or vessels, these are permitted. [If one found there] grape vines, crowns of wheat stalks, wines and oil, or flours, or any type of thing which is brought on the alter, they are prohibited.

(3) An idol that had a garden or a bath house, one can benefit from it without giving payment in return, but one cannot benefit from it if one gives payment in return. If it belonged to an idol and to others, one can benefit from them regardless of whether or not one gives payment in return.

(4) The idol of a non-Jew is automatically prohibited [for benefit]. One belonging to a Jew, is not prohibited until it is worshiped. A non-Jew can nullify his idol and his friend's, but a Jew cannot nullify the idol of a non-Jew. One who nullifies an idol also nullifies its accouterments. If he nullified its accouterments, the accouterments are permitted, but it [the idol] is prohibited.

(5) How does one nullify [an idol]? If he cut off the tip of its ear, the tip of its nose, the tip of a finger, or if he dented it even though he did not diminish it, he has nullified it. If he spat before it, urinated before it, dragged it, or threw excrement at it, it is not nullified. If he sold it or used it as collateral, Rebbi says: He has nullified it. But the sages say: He has not nullified it.

(6) An idol whose worshipers abandoned it during peaceful becomes permitted [for benefit]; if during war times, it is prohibited. Royal pillars [upon which idols would be placed] are permitted, because they are erected [only for] when the king is passing by.

(7) They asked the elders of Rome: If [Hashem] does not desire idolatry, why does He not destroy it[s objects]. They said to them: If only they were worshiping things which the world does not need, He would destroy them; but they worship the sun and the moon and the stars and the constellations--should the whole world be destroyed on account of the fools? They said to them: If so, let Him destroy those [idols] that the world does not need, and leave the ones that the world does need? They said to them: Then we would even be strengthening the faith of their worshipers, for they would say, "This is the proof they are gods for they were not destroyed."

(8) One may buy a stepped on wine press from a non-Jew even though he takes [the crushed grapes from there] with his hand and places them in the pile. It does not become libation wine until it drains to the pit. Once it has drained to the pit, [if the non-Jew touched it,] what is in the pit is prohibited and the rest is permitted.

(9) One can press grapes with a non-Jew in the wine press, but he cannot harvest with him. A Jew who makes [his wine] while impure, one may not press or harvest with him, but one may send barrels with him to the wine press and bring them from the wine press with him. A baker who makes [his bread] while impure, one may not knead or shape the dough with him, but one can bring bread with him to the seller.

(10) A non-Jew who was found next to a pit of wine, if he has a lien, it is prohibited; if he does not have a lien, it is permitted. If he fell into the pit and climbed out, or he measured it with a reed, or he flicked out a bug with a reed, or if he was tapping [the foam] on a barrel that was boiling over, each of these cases happened, and they said the wine should be sold. But Rabbi Shimon permits [the wine in such cases]. If he took the barrel and threw it into the pit in his anger--this case happened and they allowed it.

(11) One who prepares wine in purity for a non-Jew and places it in his domain in a house that is open to the public domain, in a city that had both Jews and non-Jews, it is permitted; in a city that is entirely non-Jews, it is prohibited, unless he places a guard. But the guard does not have to be sitting and guarding [constantly]; even if he is leaving and entering, it is permitted. Rabbi Shimon son of Elazar said: all domains of non-Jews are like one [another].

(12) One who prepares wine in purity for a non-Jew and places it in his domain, and the latter writes for him a receipt that he received the money, it is permitted. But if the Jew wanted to remove the wine [from his property] and the non-Jew will not allow him until he receives his payment--this case happened in Beit She'an and the sages prohibited it.

(7) If debris falls and it is unknown whether any person is buried [under it] or not; or whether he is dead or alive, or whether he is a gentile or a Jew, we remove the debris from him on the Sabbath; if he be found alive, we extricate him, but if he is dead, we leave him.

(1) [If] one is overtaken by nightfall on the road [on Friday] he gives his wallet to a gentile. And if there is no gentile with him he places it on the donkey. [When] he arrives at the outer courtyard he may remove those items that may be moved on Shabbat. [With regard to] those items that may not be moved on Shabbat, he loosens the cords and the parcels fall off by themselves.

(3) An ox of an Israelite that gored an ox belonging to the Temple, or an ox belonging to the Temple that gored an ox of an Israelite, he is exempt, as it says, “The ox belonging to his neighbor” (Exodus 21:35), and not an ox belonging to the Temple. An ox of an Israelite that gores an ox of a non-Jew, he is exempt. And an ox of a non-Jew that gores the ox of an Israelite, whether the ox is harmless or an attested danger, its owner pays full damages.