Demai 18

Chapter 18

א תַּנִּי הַנֶּאֱמָן עַל הַטָּהֳרוֹת נֶאֱמָן עַל הַמַּעְשְׂרוֹת. תַּנִּיתָהּ רִבִּי יַנַּאי בֵּי רִבִּי יִשְׁמָעֵאל וְאָמַר טַעְמָא. הָדָא דְּתֵימַר בְּמִתְאָרֵחַ אֶצְלוֹ אֲבָל בְּרַבִּים אֵינוֹ נֶאֱמָן עַד שֶׁיְּקַבֵּל עָלָיו בְּרַבִּים. רִבִּי אַמִּי בְשֵׁם רִבִּי יַנַּאי אֲפִילוּ אֲנִי אֵינִי נֶאֱמָן עַד שֶׁנְּקַבֵּל עָלָיו בְּרַבִּים. רִבִּי זְעִירָא רִבִּי יָסָא בְשֵׁם רִבִּי יוֹחָנָן אֲפִילוּ חָבֵר שֶׁשָּׁלַח לְחָבֵר צָרִיךְ לְעַשֵּׂר. רִבִּי זְעִירָא בְּעָא קוֹמֵי רִבִּי יָסָא כְּגוֹן אֲנִי לְרִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק וְרִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק לִי. אָמַר לֵיהּ מַה אַתְּ בְּעֵי מֵרִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק דְּכָל מַה דְּהוּא אֹכֶל מִן שׁוּקָא הוּא אֹכֶל.

1 It was stated: “He who is trustworthy for purity is trustworthy for tithes.” Rebbi Yannai ben Rebbi Ismaël stated it and explained his reason: That means, if one is a guest of his, but for the public he is not trustworthy until he accepts it publicly. Rebbi Ammi in the name of Rebbi Yannai: Even I am not trustworthy until we accept it in public. Rebbi Zeïra, Rebbi Yasa, in the name of Rebbi Joḥanan: Even a ḥaver who sent to another ḥaver, the recipient must tithe. Rebbi Zeïra asked before Rebbi Yasa, for example, I to Rebbi Samuel ben Rav Isaac, and Rebbi Samuel ben Rav Isaac to me? He answered him, what do you want from Rebbi Samuel ben Rav Isaac, because all he eats, he eats from the market.

ב הוּא נֶאֱמָן וְאִשְׁתּוֹ אֵינָהּ נֶאֱמָנֶת לוֹקְחִין מִמֶּנּוּ וְאֵין מִתְאָרְחִין אֶצְלוֹ. אֲבָל אָמְרוּ הֲרֵי הוּא כְדָר עִם הַנָּחָשׁ בִּכְפִיפָה. אִשְׁתּוֹ נֶאֱמָנֶת וְהוּא אֵינוֹ נֶאֱמָן מִתְאָרְחִין אֶצְלוֹ וְאֵין לוֹקְחִין מִמֶּנּוּ אֲבָל אָמְרוּ תָבוֹא מְאֵירָה לְמִי שֶׁאִשְׁתּוֹ נֶאֱמָנֶת וְהוּא אֵינוֹ נֶאֱמָן.

2 “If he is trustworthy but his wife is not, one buys from him but one cannot be his guest. But they said, he is like one who lives with a snake in the same basket. If his wife is trustworthy but he is not, one can be his guest but not buy from him. But they said, a curse should fall on him whose wife is trustworthy while he is not.”

ג תַּנִּי לֹא יְשַׁמֵּשׁ חָבֵר בְּמִשְׁתֶּה עַם הָאָרֶץ וְלֹא בִסְעוּדַת עַם הָאָרֶץ אֶלָּא אִם כֵּן הָיָה הַכֹּל מְתוּקָּן וּמְעוּשָּׂר מִתַּחַת יָדוֹ וַאֲפִילוּ מֵינֶיקֶת שֶׁל יַיִן. וְאִם שִׁימֵּשׁ חָבֵר בְּמִשְׁתֶּה עַם הָאָרֶץ וּבִסְעוּדַת עַם הָאָרֶץ הֲרֵי זוּ חֲזָקָה לְמַעְשְׂרוֹת. רָאוּ אוֹתוֹ מֵיסַב אֵינָהּ חֲזָקָה אֲנִי אוֹמֵר עַל הַתְּנָאִין שֶׁבְּלִבּוֹ הוּא מֵיסַב. בְּנוֹ מֵיסַב אֶצְלוֹ צָרִיךְ לְעַשֵּׂר עַל יָדָיו. חֲבֵירוֹ אֵינוֹ צָרִיךְ לְעַשֵּׂר עַל יָדָיו.

3 It was stated: “A ḥaver should not serve as waiter at the wedding feast of an am haäreẓ or the dinner of an am haäreẓ except when everything was in order and tithed under his control, even the wine ladle. But if a ḥaver acted as waiter at the wedding feast of an am haäreẓ or the dinner of an am haäreẓ this is prima facie evidence for tithes. If one saw him lying on a couch it would not be prima facie evidence, since I say that he is lying on the couch after making the required mental stipulations. If his son is lying down next to him, he has to tithe for him; he does not have to tithe for another ḥaver.”

ד <big>משנה:</big> הַמְקַבֵּל עָלָיו לִיהְיוֹת חָבֵר אֵינוֹ מוֹכֵר לְעַם הָאָרֶץ לַח וְיָבֵשׁ וְאֵינוֹ לוֹקֵחַ מִמֶּנּוּ לַח וְאֵינוֹ מִתְאָרֵחַ אֶצֶל עַם הָאָרֶץ וְלֹא מְאָרְחוֹ אֶצְלוֹ בִכְסוּתוֹ. רִבִּי יְהוּדָה אוֹמֵר אַף לֹא יְגַדֵּל בְּהֵמָה דַקָּה וְלֹא יְהֵא פָרוּץ בִּנְדָרִים וּבִשְׂחוֹק וְלֹא יְהֵא מִיטָּמֵא לְמֵתִים וּמְשַׁמֵּשׁ בְּבֵית הַמִּדְרָשׁ. אָמְרוּ לוֹ לֹא בָאוּ אֵלּוּ לִכְלָל.

4 MISHNAH: He who accepts upon himself to be a ḥaver will not sell to the am haäreẓ wet or dry and will not buy wet from him, is not guest of an am haäreẓ and does not have him as a guest in his clothing. Rebbi Jehudah says, moreover he should not raise animals of the flock, should not overstep bounds by vows and laughter, should not defile himself with the dead, and be a regular in the house of study. They said to him, these are not included.

ה <big>הלכה:</big> אֵינוֹ לוֹקֵחַ הִימֶּינּוּ לַח. הָא יָבֵשׁ מוּתָּר שֶׁעַמֵּי הָאָרֶץ נֶאֱמָנִין עַל הֶכְשֵׁירוּת. וְתַנִּי כֵן נֶאֱמָן עַם הָאָרֶץ לוֹמַר הַפֵּירוֹת הַלָּלוּ לֹא הוּכְשְׁרוּ. אֲבָל אֵינוֹ נֶאֱמָן לוֹמַר הוּכְשְׁרוּ אֶלָּא שֶׁלֹּא קִיבְּלוּ אֶת הַטּוּמְאָה.

5 HALAKHAH: “He will not buy wet from him,” hence dry is permitted since the amē haäreẓ are trustworthy as to preparation. And it was stated: “The am haäreẓ is trustworthy to say, these fruits were never prepared. But he is not trustworthy to say that they were prepared but did not accept impurity.”

ו הָא מִכְּלָל דּוּ מוֹדֵי עַל קַמָּיָיתָא. לֵית הָדָא פְלִיגָא עַל דְּרִבִּי יוֹנָה דְּרִבִּי יוֹנָה אָמַר חֲבֵירִין אֵינָן חֲשׁוּדִין לֹא לֶאֱכֹל וְלֹא לְהַאֲכִיל שֶׁלֹּא יֵלֵךְ וִיטַּמֵּא גוּפוֹ וְיָבֹא וִיטַמֵּא טָהֳרוֹת. וַאֲפִילוּ עַל דְּרִבִּי יוֹסֵי לֵית הָדָא פְלִיגָא. דְּרִבִּי יוֹסֵי אָמַר חֲבֵירִין חֲשׁוּדִין לוֹכַל וְאֵין חֲשׁוּדִין לְהַאֲכִיל. תַּמָּן לְטָהֳרוֹת אֲבָל הָכָא לְמַעְשְׂרוֹת. הַנֶּאֱמָן עַל הַטָּהֳרוֹת נֶאֱמָן עַל הַמַּעְשְׂרוֹת.

6 By the first statement he invalidated the second. Does this not disagree with Rebbi Jonah, since Rebbi Jonah said, ḥaverim are not suspect to eat or to serve to others? He should not go, defile his body and come to defile pure food. It does not disagree even with Rebbi Yose, since Rebbi Yose said, ḥaverim are suspect to eat but not to serve to others. There one speaks about purity but here about tithes. “He who is trustworthy for purities is trustworthy for tithes.”

ז תַּנִּי כָּל הַבָּא צָרִיךְ לְקַבֵּל עָלָיו אֲפִילוּ חָבֵר אֲפִילוּ תַּלְמִיד חָכָם אֲבָל חָכָם שֶׁיָּשַׁב בִּישִׁיבָה אֵינוֹ צָרִיךְ לְקַבֵּל עָלָיו שֶׁכְּבָר קִיבֵּל עָלָיו מִשָּׁעָה שֶׁיָּשַׁב. אָמַר רִבִּי לָא וְהוּא שֶׁקִּיבֵּל עָלָיו מִשָּׁעָה רִאשׁוֹנָה. רִבִּי יוֹסֵי בְּעֵי אִי מִשָּׁעָה רִאשׁוֹנָה לָמָּה לִי חָבֵר אֲפִילוּ עַם הָאָרֶץ. אַתְיָא דְּרִבִּי לָא כְּרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. דְּרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ הֲוָה סְלַק לְגַבֵּי אִילֵּין דְּבֵי רִבִּי יַנַּאי וַהֲווֹ נְשָׁיָיא חַזְיָין לֵיהּ וְעָרְקָן מִן קוֹמוֹי. אָמַר לוֹן אָבֹא לְכוֹן בַּיְיתָא עַם הָאָרֶץ אֲנִי אֶצֶל הָטָּהֳרוֹת.

7 It was stated: “Everybody who comes has to accept, even a learned ḥaver; but a rabbi who has been sitting in rabbinical court does not have to accept because he did it at the moment he joined the court.” Rebbi La said, only if he really accepted it from the first hour on. Rebbi Yose asked, if it was from the first hour, what is the difference between a ḥaver and an am ḥaäreẓ? The position of Rebbi La parallels that of Rebbi Simeon ben Laqish, for Rebbi Simeon ben Laqish came to those of the house of Rebbi Yannai; the women saw him and removed themselves from before him. He said to them, I shall come to your house; I am an am haäreẓ with respect to purities.

Previous Chapter Next Chapter