וְתוּ, יָתֵיב רַבָּן גַּמְלִיאֵל וְקָא דָרֵישׁ: עֲתִידָה אֶרֶץ יִשְׂרָאֵל שֶׁתּוֹצִיא גְּלוּסְקָאוֹת וּכְלֵי מֵילָת שֶׁנֶּאֱמַר: ״יְהִי פִסַּת בַּר בָּאָרֶץ״. לִיגְלֵג עָלָיו אוֹתוֹ תַּלְמִיד וְאָמַר: ״אֵין כׇּל חָדָשׁ תַּחַת הַשָּׁמֶשׁ״. אֲמַר לֵיהּ: בֹּא וְאַרְאֶךָּ דּוּגְמָתָן בָּעוֹלָם הַזֶּה. נְפַק אַחְוִי לֵיהּ כְּמֵיהִין וּפִטְרִיּוֹת. וְאַכְּלֵי מֵילָת — נְבָרָא בַּר קוֹרָא.
And furthermore: Rabban Gamliel sat and interpreted a verse homiletically: In the future, the World-to-Come, Eretz Yisrael will produce cakes and fine wool garments that will grow in the ground, as it is stated: “Let abundant grain be in the land.” A certain student scoffed at him and said: There is nothing new under the sun. He said to him: Come and I will show you an example in this world. He went outside and showed him truffles and mushrooms, which emerge from the earth over the course of a single night and are shaped like a loaf of bread. And with regard to wool garments, he showed him the covering of a heart of palm, a young palm branch, which is wrapped in a thin net-like covering.
אָמַר מָר בַּר הַמְדּוּרֵי אָמַר שְׁמוּאֵל: הוֹשִׁיט יָדוֹ לִמְעֵי בְּהֵמָה וְדִלְדֵּל עוּבָּר שֶׁבְּמֵעֶיהָ — חַיָּיב. מַאי טַעְמָא? אָמַר רָבָא: בַּר הַמְדּוּרֵי אַסְבְּרַהּ לִי, לָאו אָמַר רַב שֵׁשֶׁת: הַאי מַאן דִּתְלַשׁ כְּשׁוּתָא מֵהִיזְמֵי וְהִיגֵי מִיחַיַּיב מִשּׁוּם עוֹקֵר דָּבָר מִגִּידּוּלוֹ. הָכָא נָמֵי, מִיחַיַּיב מִשּׁוּם עוֹקֵר דָּבָר מִגִּידּוּלוֹ. אָמַר אַבָּיֵי: הַאי מַאן דִּתְלַשׁ פִּיטְרָא מֵאוּנָּא דְחַצְבָּא — מִיחַיַּיב מִשּׁוּם עוֹקֵר דָּבָר מִגִּידּוּלוֹ. מֵתִיב רַב אוֹשַׁעְיָא: הַתּוֹלֵשׁ מֵעָצִיץ נָקוּב — חַיָּיב, וְשֶׁאֵינוֹ נָקוּב — פָּטוּר. הָתָם — לָאו הַיְינוּ רְבִיתֵיהּ, הָכָא — הַיְינוּ רְבִיתֵיהּ.
Mar bar Hamdurei said that Shmuel said: One who reached his hand into the innards of an animal on Shabbat and detached a fetus that was in its womb is liable. The Gemara asks: What is the reason for this? It does not make sense to consider the fetus as a full-fledged living creature. Rava said: Bar Hamdurei explained this to me. Didn’t Rav Sheshet say: One who detaches hops on Shabbat from the shrubs and thorns on which they are growing is liable for uprooting an object from its place of growth? Here, too, in the case of the fetus, one is liable for uprooting an object from its place of growth. Abaye said: One who detached a mushroom from the handle of a pitcher on Shabbat is liable for uprooting an object from its place of growth. Rav Oshaya raised an objection from that which we learned: One who detaches a plant on Shabbat from a perforated flowerpot is liable, and one who detaches a plant from an imperforate pot is exempt. A plant that grows in an imperforate pot is not considered connected to the ground. One who detaches it is not uprooting it from its place of growth. The Gemara answers: There, in the case of an imperforate pot, that is not the way a plant grows. Plants are generally planted in the ground; a plant in an imperforate pot is disconnected from the ground. Whereas here, in the case of a mushroom growing from the handle of a pitcher, that is the way it grows. The plant is considered connected to the ground.
פִּיטְרָא I m. (cmp. פַּטְרָיוֹת) fungus. Sabb. 107ᵇ sq. האי מאן דתלש פ׳ וכ׳ he who plucks a fungus from the handle of a pitcher.
פַּטְרָיוֹת f. pl. (פָּטַר) truffles. Y. Maasr. I, 48ᵈ top, v. כְּמֵהוֹת. Ned. 55ᵇ. Ukts. III, 2; a. fr.
פָּטַר (b. h.) 1) to break through, open. Bekh. VIII, 1 (46ᵃ) (ref. to Ex. XIII, 2) עד שיִפְטְרוּ רחם מישראל (not שיפטרוה) provided they open the womb when the mother is an Israelite (although she conceived before her conversion); ib. 47ᵃ.—2) to send off, discharge, dismiss. Keth. XIII, 5, a. fr. או כנוס או פְּטוֹר (the betrothed has a right to say) either marry or release (me by divorce). Gitt. VI, 5 פִּטְרוּהָ … לא אמר כלום if one says to friends, ‘release her’ … he has said nothing (they are not authorized to write a letter of divorce, as it might mean, release her of her debts &c.); ib. 65ᵇ ר׳ נתן אומר פַּטְּרוּהָ דבריו קיימין פִּיטְרוּהָ לא אמר כלום R. N. says, if he said paṭṭ’ruha (Pi.), his words stand (a divorce is meant), but if he says piṭruha (Kal) &c. Ib. ר׳ נתן דבבלאה … בין פיטרוה לפטרוה וכ׳ R. N. who is a Babylonian, draws a distinction between piṭruha and paṭṭ’ruha; our Tannai (in the Mishnah) being a Palestinian does not &c. Ib. VIII, 4. פּוֹטֵר … בגט ישן a man may divorce his wife with an old letter of divorce (having been closeted with her after he had written it); Tosef. ib. VIII (VI), 3 אינו פוטר וכ׳ he must not divorce with an old letter, in order that the letter of divorce may not date farther back than (the conception of) her child; a. fr. —3) to dismiss, give leave, let go. Sot. IX, 6 ופְטַרְנוּהוּ בלא מזון and we let him (the stranger) go without provision. Midr. Till. to Ps. XCI מי גדול הפּוֹטֵר או הנִפְטָר which is the superior of the two? he who gives leave, or he who takes leave? Ib. (ref. to Gen. XXXII, 27) הרי יעקב פוטר למלאך behold, Jacob gives leave to the angel; a. fr. —4) (law) to discharge, acquit; (ritual) to exempt from obligation, to declare free from punishment, eventually from sacrificial atonement, opp. חִיֵּיב. Erub. 65ᵃ יכול אני לִפְטוֹר וכ׳ I can (by my plea) release from judgment the whole world (all Israelites) from the destruction of the Temple to the present time, for we read (Is. LI, 21), Hear now this, thou afflicted and drunken &c. (a drunken person is irresponsible); ib. מאי יכולני לפטור נמי מדין תפלה this ‘I can release’ means also from responsibility for neglect of prayer (the drunken not being permitted to pray). Succ. 45ᵇ. Sabb. II, 5 ר׳ יוסי פוטר בכלן וכ׳ R. J. declares (him that did it) free from punishment or eventual sacrifice in all those cases, except &c. Ker. IV, 2 ר׳ יהושע פוטר R. J. absolves him from bringing a sin-offering, opp. מחייב חטאת. Snh. V, 5 אם מצאו לו זכות פְּטָרוּהוּ if they found evidence in his favor, they (the court) acquitted him; a. v. fr.—Trnsf. to cause exemption; to cover, include. Ber. VI, 5 ברך על היין … פ׳ את היין וכ׳ if he recited the blessing over wine before the meal, he has therewith exempted the wine offered after the meal (from an additional blessing). Ib. 7 מברך על העיקר ופוטר את הטפלה he says the blessing over the chief dish, and with this he covers that which goes with it (v. טְפֵלָה). Yeb. I, 1 חמש … פּוֹטְרוֹת צרותיהן fifteen women (of various kinship with the yabam, by which he is prevented from marrying any of them) cover their rivals (making them free from dependence on the yabam for marriage or discharge); a. fr.—Part. pass. פָּטוּר; f. פְּטוּרָה; pl. פְּטוּרִים, פְּטוּרִין; פְּטוּרוֹת (is, are) exempt, free, opp. חַיָּיב. Peah I, 6 ופ׳ מן המעשרות וכ׳ and he need not give the tithes, until &c. B. Mets. VIII, 1 פ׳ (sub. מלשלם) he is free from indemnity. Ib. VII, 10 מתנה … להיות פ׳ משבועה may have an agreement to be eventually exempt from making oath; להיות פ׳ מלשלם to be exempt from responsibility. Kidd. I, 7 כל מצות הבן על האב … ונשים פ׳ to all paternal duties men are bound, but women (mothers) are exempt from them. Yeb. I, 2 כשם שבתו פ׳ כך צרתה פ׳ as well as his (the yabam’s) daughter is exempt (from the law of levirate marriage, because the yabam cannot marry her), so her rival is exempt; a. v. fr. Pi. - פִּיטֵּר to dismiss; to divorce. Gitt. 65ᵇ, v. supra. Kidd. 31ᵇ פַּטְּרוּנִי dismiss (escort) me; a. e. Nif. - נִפְטָר, Hithpa. - הִתְפַטֵּר 1) to be exempted, freed. Bekh. II, 1 לא נִפְטְרוּ מבכור וכ׳ they (the Levites) have not been exempted from consecrating the firstborn of clean animals, but only from redeeming their firstborn sons and the firstborn of asses; a. e. —2) to be dismissed, take leave, depart. Yoma I, 5 נפטרו והלכו להם they took leave and went. Sot. IX, 5. Ber. 64ᵃ הנ׳ מחבירו וכ׳ he who leaves his friend (after escorting him a distance) must not say, ‘go in peace’, but, ‘go to peace’; הנ׳ מן המת וכ׳ he who takes leave of the dead (after burial) &c. Ib. 31ᵃ; Erub. 64ᵃ לא יִפָּטֵר אדם וכ׳ one must not leave a friend otherwise than with a word of tradition (on legal or religious subjects), by which he may remember him; a. fr.—Esp. to depart this world, to die. Ber. 17ᵃ גדל בשם טוב ונ׳ בשם טוב מן העולם who grew (lived) with a good name, and left the world with a good name. Tem. 16ᵃ בשעה שנ׳ משה רבינו לגן עדן when Moses our teacher was to depart for paradise. Gen. R. s. 96; a. fr.—Yalk. Koh. 989 בשעה … מִתְפַּטְּרִים וכ׳ when the children are dismissed from school. Hif. - הִפְטִיר 1) to discard; ה׳ בשפה to discard with the lip, to spurn. Pesik. R. s. 37 מחרקין … ומַפְטִירִים בשפתותיהם gnashed their teeth … and spurned with their lips (ref. to Ps. XXII, 8). Treat. Der. Er. ch. II מפְטִּירֵי שפה (= מפטירין בשפה). —2) to dismiss, adjourn a meeting. Y. Ber. IV, 7ᵈ top הַפְטֵר את העם dismiss the people (adjourn the meeting). M. Kat. 5ᵇ, v. בָּכָה. Ḥull. 51ᵃ מַפְטִיר כנסיות one who dismisses the assemblies, janitor, v. כְּנֶסֶת.—Pes. X, 8, v. אֶפִּיקוֹמָן; a. e. —3) [to recite before dismissal,] to conclude the reading from the Law by reading a portion of the Prophets, to read the Hafṭarah (v. הַפְטָרָה). Meg. IV, 1 בשני … ואין מַפְטִירִין בנביא on Mondays, Thursdays and Saturday afternoons three persons read from the Law …, and we do not close with a lesson from the Prophets. Ib. 5 המפטיר בנביא הוא וכ׳ he who concludes with the prophetic lesson (being the last of those called up) has the privilege of &c., v. פָּרַס; a. fr.
הנודר מן פירות הארץ אסור בכל פירות הארץ ומותר בכמהין ופטריות ואם אמר גידולי קרקע עלי אסור בכולן
For one who vows that produce of the land is forbidden to him, it is prohibited for him to partake of all produce that grow from the land, and it is permitted for him to partake of truffles and mushrooms that are not in the category of produce of the land. But if he said: The growths of the ground are forbidden to me, it is prohibited for him to eat all of them.
כְּמֵהוֹת, כְּמֵהִים, כְּמֵהִין, כְּמֵי׳ c. pl. (כָּמַהּ to be hot, to thirst, long for) a kind of mushroom, morils. Gen. R. s. 69, beg. (ref. to כמה, Ps. LXIII, 2) ככ׳ הללו שהן מצפין וכ׳ like those morils which look out for water; Yalk. Gen. 119 כַּכְּמֵהִיּוֹת (not כמ׳); Yalk. Ps. 786 כאמבטאות (corr. acc.). Ned. 55ᵇ; Y. Maasr. I, 48ᵈ top, כ׳ ופטריות morils and truffles which are not planted; Ber. 40ᵇ; a. fr.
מַתְנִי׳ וְעַל דָּבָר שֶׁאֵין גִּדּוּלוֹ מִן הָאָרֶץ אוֹמֵר ״שֶׁהַכֹּל נִהְיֶה בִּדְבָרוֹ״. עַל הַחוֹמֶץ וְעַל הַנּוֹבְלוֹת וְעַל הַגּוֹבַאי, אוֹמֵר ״שֶׁהַכֹּל נִהְיֶה בִּדְבָרוֹ״. רַבִּי יְהוּדָה אוֹמֵר: כֹּל שֶׁהוּא מִין קְלָלָה אֵין מְבָרְכִין עָלָיו. הָיוּ לְפָנָיו מִינִין הַרְבֵּה, רַבִּי יְהוּדָה אוֹמֵר: אִם יֵשׁ בֵּינֵיהֶן מִין שִׁבְעָה — עָלָיו הוּא מְבָרֵךְ. וַחֲכָמִים אוֹמְרִים: מְבָרֵךְ עַל אֵיזֶה מֵהֶן שֶׁיִּרְצֶה. גְּמָ׳ תָּנוּ רַבָּנַן: עַל דָּבָר שֶׁאֵין גִּדּוּלוֹ מִן הָאָרֶץ, כְּגוֹן בְּשַׂר בְּהֵמוֹת חַיּוֹת וְעוֹפוֹת וְדָגִים אוֹמֵר ״שֶׁהַכֹּל נִהְיֶה בִּדְבָרוֹ״. עַל הֶחָלָב וְעַל הַבֵּיצִים וְעַל הַגְּבִינָה אוֹמֵר ״שֶׁהַכֹּל״. עַל הַפַּת שֶׁעִפְּשָׁה, וְעַל הַיַּיִן שֶׁהִקְרִים, וְעַל הַתַּבְשִׁיל שֶׁעִבֵּר צוּרָתוֹ אוֹמֵר ״שֶׁהַכֹּל״. עַל הַמֶּלַח וְעַל הַזָּמִית וְעַל כְּמֵהִין וּפִטְרִיּוֹת אוֹמֵר ״שֶׁהַכֹּל״. לְמֵימְרָא דִּכְמֵהִין וּפִטְרִיּוֹת לָאו גִּדּוּלֵי קַרְקַע נִינְהוּ? וְהָתַנְיָא הַנּוֹדֵר מִפֵּירוֹת הָאָרֶץ — אָסוּר בְּפֵירוֹת הָאָרֶץ, וּמוּתָּר בִּכְמֵהִין וּפִטְרִיּוֹת, וְאִם אָמַר ״כׇּל גִּדּוּלֵי קַרְקַע עָלַי״ — אָסוּר אַף בִּכְמֵהִין וּפִטְרִיּוֹת. אָמַר אַבָּיֵי: מִירְבָּא רָבוּ מֵאַרְעָא, מֵינָקי לָא יָנְקִי מֵאַרְעָא. וְהָא ״עַל דָּבָר שֶׁאֵין גִּדּוּלוֹ מִן הָאָרֶץ״ קָתָנֵי! תְּנִי: עַל דָּבָר שֶׁאֵין יוֹנֵק מִן הָאָרֶץ.
MISHNA: And over a food item whose growth is not from the ground, one recites: By whose word all things came to be. And over vinegar, wine that fermented and spoiled, and over novelot, dates that spoiled, and over locusts, one recites: By whose word all things came to be. Rabbi Yehuda says: Over any food item that is a type resulting from a curse, one does not recite a blessing over it at all. None of the items listed exist under normal conditions, and they come about as the result of a curse. On a different note: If there were many types of food before him, over which food should he recite a blessing first? Rabbi Yehuda says: If there is one of the seven species for which Eretz Yisrael was praised among them, he recites the first blessing over it. And the Rabbis say: He recites a blessing over whichever of them he wants. GEMARA: The Sages taught: Over a food item whose growth is not from the earth, for example, meat from domesticated animals, non-domesticated animals, and fowl and fish, one recites: By whose word all things came to be. So too, over milk, and over eggs, and over cheese, one recites: By whose word all things came to be. This is not only true with regard to items that come from animals, but over moldy bread, and over wine that fermented slightly, and over a cooked dish that spoiled, one recites: By whose word all things came to be, because the designated blessing is inappropriate for food that is partially spoiled. Similarly, over salt and over brine, and over truffles and mushrooms, one recites: By whose word all things came to be. The Gemara asks: Is this to say that truffles and mushrooms are not items that grow from the ground? Wasn’t it taught in a baraita: One who vows not to eat from the fruit of the earth is forbidden to eat all fruit of the earth; however, he is permitted to eat truffles and mushrooms. And if he said: All items that grow from the ground are forbidden to me, he is forbidden to eat even truffles and mushrooms. Apparently, truffles and mushrooms are items that grow from the ground. Abaye said: With regard to growth, they grow from the earth, but with regard to sustenance, they do not draw sustenance from the earth. The Gemara asks: Why is that distinction significant? Wasn’t it taught: Over a food item whose growth is not from the ground one recites the blessing: By whose word all things came to be? Even according to Abaye, mushrooms grow from the ground. The Gemara answers: Emend the baraita to read: Over a food item that does not draw sustenance from the ground, one recites: By whose word all things came to be. Consequently, even over mushrooms one recites: By whose word all things came to be.
אָמַר רָבִינָא, וְאִיתֵּימָא רַב נַחְמָן: אַף אֲנַן נָמֵי תְּנֵינָא: בַּכֹּל מְעָרְבִין וּמִשְׁתַּתְּפִין, חוּץ מִן הַמַּיִם וְהַמֶּלַח. וְתוּ לֵיכָּא? וְהָא אִיכָּא כְּמֵיהִין וּפִטְרִיּוֹת?! — אֶלָּא שְׁמַע מִינַּהּ: אֵין לְמֵידִין מִן הַכְּלָלוֹת וַאֲפִילּוּ בִּמְקוֹם שֶׁנֶּאֱמַר בּוֹ חוּץ.
Ravina said, and some say it was Rav Naḥman who said: We, too, have also learned a proof for Rabbi Yoḥanan’s principle from the mishna, which states: One may establish an eiruv and merge alleyways with all kinds of food, except for water and salt. And is there nothing else? But there are truffles and mushrooms, which also may not be used for an eiruv because they are not regarded as food. Rather, conclude from this that one may not learn from general statements, even in a place where it says except.
אַרְדָּא I m. (Syr. ערדא, v. Löw Pfl. p. 303) mushroom, morel. Keth. 61ᵃ Ar. (ed. אַרְדֵּי pl.)—Pl. אַרְדַּיָּא, אַרְדֵּי. Pes. 119ᵇ ארדיא לי Ar. (ed. אַרְדְּלַיָּיא, אַרְדִּילַיָּא, אוּרְדִּילָאֵי, Ms. אַרְדִּילֵי, v. Rabb. D. S. a. l. note); Y. ib. X, end, 37ᵈ ערדילו (read עַרְדִּילֵי or עַרְדֵּי לִי). Ber. 47ᵃ ארדיא Ar. (ed. a. Ms. אַרְדִּילַיָּא). Ab. Zar. 38ᵃ ארדי.
עַרְדִּילִין, עַרְדְּלִין m. pl. (prob. from their shape and softness, v. אַרְדִּילָא) felt-soles with heels. Bets. 15ᵃ ערדי׳ Ms. M. (ed. ערדל׳; Ar. עדרילין; v. Rabb. D. S. a. l. note).
מַתְנִי׳ אֵין מַפְטִירִין אַחַר הַפֶּסַח אֲפִיקוֹמָן. גְּמָ׳ מַאי אֲפִיקוֹמָן? אָמַר רַב: שֶׁלֹּא יֵעָקְרוּ מֵחֲבוּרָה לַחֲבוּרָה. וּשְׁמוּאֵל אָמַר: כְּגוֹן אוֹרְדִּילָאֵי לִי וְגוֹזָלַיָּיא לְאַבָּא. וְרַב חֲנִינָא בַּר שֵׁילָא וְרַבִּי יוֹחָנָן (אָמַר) [אָמְרוּ]: כְּגוֹן תְּמָרִים קְלָיוֹת וֶאֱגוֹזִים. תַּנְיָא כְּווֹתֵיהּ דְּרַבִּי יוֹחָנָן: אֵין מַפְטִירִין אַחַר הַפֶּסַח כְּגוֹן תְּמָרִים קְלָיוֹת וֶאֱגוֹזִים.
MISHNA: One does not conclude after the Paschal lamb with an afikoman. GEMARA: The Gemara asks: What is the meaning of afikoman? Rav said: It means that a member of a group that ate the Paschal lamb together should not leave that group to join another group. One who joined one group for the Paschal lamb may not leave and take food with him. According to this interpretation, afikoman is derived from the phrase afiku mani, take out the vessels. The reason for this prohibition is that people might remove the Paschal lamb to another location after they had begun to eat it elsewhere. This is prohibited, as the Paschal lamb must be eaten in a single location by one group. And Shmuel said: It means that one may not eat dessert after the meal, like mushrooms [urdila’ei] for me, and chicks for Abba, Rav. It was customary for them to eat delicacies after the meal. And Rav Ḥanina bar Sheila and Rabbi Yoḥanan say: Afikoman refers to foods such as dates, roasted grains, and nuts, which are eaten during the meal. It was taught in a baraita in accordance with the opinion of Rabbi Yoḥanan: One does not conclude by eating after the Paschal lamb foods such as dates, roasted grains, and nuts.
רַב וּשְׁמוּאֵל הֲווֹ יָתְבִי בִּסְעוֹדְתָּא. אֲתָא רַב שִׁימִי בַּר חִיָּיא, הֲוָה קָמְסַרְהֵב וְאָכֵיל. אֲמַר לֵיהּ רַב: מָה דַעְתָּךְ — לְאִיצְטְרוֹפֵי בַּהֲדַן, אֲנַן אֲכִילְנָא לַן. אֲמַר לֵיהּ שְׁמוּאֵל: אִלּוּ מַיְיתוּ לִי אַרְדִּילַיָּא וְגוֹזָלַיָּא לְאַבָּא, מִי לָא אָכְלִינַן?
Returning to matters of zimmun, the Gemara relates: Rav and Shmuel were sitting at a meal when, much later, Rav Shimi bar Ḥiyya arrived and was hurrying and eating. Rav said to him: What is your thinking? Are you rushing in order to join together with us for a zimmun? We have already eaten and finished our meal before you arrived. Shmuel said to Rav: We have not really finished our meal, as if they brought me truffles or a young pigeon for Abba, Rav, wouldn’t we eat it? Since we would still eat, we have not yet finished our meal and Rabbi Shimi bar Ḥiyya can join us in the zimmun.
אמר רב יצחק בר חנניא אמר רב הונא הכל משהין בפני השמש חוץ מבשר ויין אמר רב חסדא בשר שמן ויין ישן אמר רבא בשר שמן כל השנה כולה יין ישן בתקופת תמוז אמר רב ענן בר תחליפא הוה קאימנא קמיה דמר שמואל ואייתו ליה תבשילא דארדי ואי לאו דיהב לי איסתכני אמר רב אשי הוה קאימנא קמיה דרב כהנא ואייתו ליה גרגלידי דליפתא בחלא ואי לאו דיהב לי איסתכני רב פפא אמר אפילו תמרתא דהנוניתא כללא דמילתא כל דאית ליה ריחא ואית ליה קיוהא אבוה בר איהי ומנימין בר איהי חד ספי מכל מינא ומינא וחד ספי מחד מינא מר משתעי אליהו בהדיה ומר לא משתעי אליהו בהדיה הנהו תרתין חסידי ואמרי לה רב מרי ורב פנחס בני רב חסדא מר קדים ספי ומר מאחר ספי דקדים ספי אליהו משתעי בהדיה דמאחר ספי לא משתעי אליהו בהדיה
§ Apropos statements by Rav Yitzḥak ben Ḥananya, the Gemara cites other statements in his name. Rav Yitzḥak bar Ḥananya said that Rav Huna said: All foods may be withheld from before the waiter, as one who is a waiter at the meal must wait until the guests have eaten from every food and only then may he eat, except for meat and wine, as these foods arouse the appetite more and the waiter would suffer if he could not eat them together with the other participants. Rav Ḥisda said: This is referring only to fatty meat and aged wine. Rava said: It applies to fatty meat all year round but aged wine only during the season of Tammuz, in the summer. Due to the heat, the aroma of the wine is more pervasive at that time. Rav Anan bar Taḥalifa said: I was once standing before Mar Shmuel, and they brought him a cooked dish of mushrooms, and if he had not given me some, I would have been endangered due to the craving that I suffered. Rav Ashi said: I was once standing before Rav Kahana, and they brought him slices [gargelidei] of turnip in vinegar, and if he had not given me some, I would have been endangered. Rav Pappa said: Even a fragrant date should be offered to the waiter. The Gemara concludes: The principle of the matter is: One should offer some of everything that either has an aroma or that has a sharp taste to whomever is present when it is served, so that no one suffer by being unable to partake of these foods. It is related about two Sages, Avuh bar Ihi and Minyamin bar Ihi, that one of them was accustomed to give his waiter from every type of food that he ate, while the other one would give him only one of the types of food that he ate. The Gemara says: Elijah spoke with this Sage, but Elijah did not speak with that Sage, since he did not act with piety and caused his waiter to suffer. Similarly, the Gemara relates an incident with regard to two pious men, and some say they were Rav Mari and Rav Pineḥas, the sons of Rav Ḥisda: One Sage would give the waiter something to eat before the meal, and the other Sage would give the waiter something to eat after the guests had eaten. With regard to the one who gave it to him earlier, Elijah spoke with him. But with regard to the one who gave it to him later, Elijah did not speak with him.
סְפוֹג m. (ספג, cmp. ספח) a porous luxuriant growth, mushroom; sponge, any sponge-like material; wiper. Y. Sabb. VII, 10ᵃ (in Chald. dict.) ההן דגזז ס׳ וכ׳ he who cuts mushrooms etc. (on the Sabbath) is guilty of the acts of harvesting and of planting (the cutting being the means of advancing the growth). B. Kam. 115ᵇ; Succ. 50ᵃ; Yalk. Mal. 587 ארס … דומה לס׳ וכ׳ the venom of the serpent (on top of liquids) resembles a fungus (Ar.: a veil-like growth on the head of a certain sea-fish) and remains floating &c.; (Y. Ter. VII, 45ᵈ bot. עומד כסבכה, v. סְבָכָה). Kel. IX, 4 ס׳ שבלע וכ׳ a mushroom which has absorbed unclean liquids, though it is dry on the outside etc. Sabb. XXI, 3 ס׳ אם יש לו עור וכ׳ a sponge (used for sucking up liquids), if it has leather handles etc. Tosef. ib. V (VI), 3 ס׳ שע׳'ג המכה an absorbent substance (wool) put on a wound. Y. ib. XVII, 15ᶜ top ונתן עליה ס׳ יבש and he put on it a dry sucker (compress); Lev. R. s. 15; Lam. R. to IV, 20; a. fr.—Ab. V, 15 ס׳ שהוא סופג וכ׳ (a scholar indiscriminately cramming his mind is called) a sponge, because he absorbs every thing.—Pl. סְפוֹגִים, סְפוֹגִין. Y. Yeb. XVI, 15ᵈ top רצו לחתוך ס׳ (divers) wanted to cut sponges. Sabb. 129ᵇ ס׳ של צמר tufts of wool; (Tosef. ib. XV (XVI), 3 כסות). Ab. Zar. 18ᵃ הביאו ס׳ של צמד וכ׳ they took tufts of wool, soaked them with water, and put them onhis heart; a. e.—[Σπόγγος, σφόγγος seems to be of Semitic origin.]
אָמַר לְפָנָיו לֹא כָּךְ שָׁאַלְתִּי אֶלָּא גִּשְׁמֵי רָצוֹן בְּרָכָה וּנְדָבָה יָרְדוּ כְּתִיקְנָן עַד שֶׁעָלוּ כׇּל הָעָם לְהַר הַבַּיִת מִפְּנֵי הַגְּשָׁמִים אָמְרוּ לוֹ רַבִּי כְּשֵׁם שֶׁהִתְפַּלַּלְתָּ שֶׁיֵּרְדוּ כָּךְ הִתְפַּלֵּל וְיֵלְכוּ לָהֶם אָמַר לָהֶם כָּךְ מְקוּבְּלַנִי שֶׁאֵין מִתְפַּלְּלִין עַל רוֹב הַטּוֹבָה אַף עַל פִּי כֵן הָבִיאוּ לִי פַּר הוֹדָאָה הֵבִיאוּ לוֹ פַּר הוֹדָאָה סָמַךְ שְׁתֵּי יָדָיו עָלָיו וְאָמַר לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם עַמְּךָ יִשְׂרָאֵל שֶׁהוֹצֵאתָ מִמִּצְרַיִם אֵינָן יְכוֹלִין לֹא בְּרוֹב טוֹבָה וְלֹא בְּרוֹב פּוּרְעָנוּת כָּעַסְתָּ עֲלֵיהֶם אֵינָן יְכוֹלִין לַעֲמוֹד הִשְׁפַּעְתָּ עֲלֵיהֶם טוֹבָה אֵינָן יְכוֹלִין לַעֲמוֹד יְהִי רָצוֹן מִלְּפָנֶיךָ שֶׁיִּפָּסְקוּ הַגְּשָׁמִים וִיהֵא רֶיוַח בָּעוֹלָם מִיָּד נָשְׁבָה הָרוּחַ וְנִתְפַּזְּרוּ הֶעָבִים וְזָרְחָה הַחַמָּה וְיָצְאוּ הָעָם לַשָּׂדֶה וְהֵבִיאוּ לָהֶם כְּמֵהִין וּפִטְרִיּוֹת
Ḥoni again said before God: I did not ask for this harmful rain either, but for rain of benevolence, blessing, and generosity. Subsequently, the rains fell in their standard manner, until all of the people sought higher ground and ascended to the Temple Mount due to the rain. They said to him: Rabbi, just as you prayed that the rains should fall, so too, pray that they should stop. He said to them: This is the tradition that I received, that one does not pray over an excess of good. Ḥoni continued: Nevertheless, bring me a bull. I will sacrifice it as a thanks-offering and pray at the same time. They brought him a bull for a thanks-offering. He placed his two hands on its head and said before God: Master of the Universe, Your nation Israel, whom You brought out of Egypt, cannot bear either an excess of good or an excess of punishment. You grew angry with them and withheld rain, and they are unable to bear it. You bestowed upon them too much good, and they were also unable to bear it. May it be Your will that the rain stop and that there be relief for the world. Immediately, the wind blew, the clouds dispersed, the sun shone, and everyone went out to the fields and gathered for themselves truffles and mushrooms that had sprouted in the strong rain.