eats

GEMARA. Our rabbis taught, All seven days, one should make the Sukkah his permanent residence and his house his temporary residence. How so? If he had beautiful vessels, he brings them up into the Sukkah, beautiful coverings, he brings them up into the Sukkah. He eats and drinks and spends his leisure time in the Sukkah. From where do we know this? As our rabbis have taught: You shall dwell" in the same manner as you ordinarily dwell. From here they said, "All seven days one should make his Sukkah his permanent dwelling, and his house his temporary dwelling." How so? If he had beautiful vessels, he brings them up into the Sukkah, beautiful coverings, he brings them up into the Sukkah. He eats and drinks and spends his leisure time in the Sukkah.; he should study in the Sukkah.

and [the purchaser] eats the produce [as though it has] the sanctity of the Sabbatical Year.

If [a child] can eat an olive of roast meat, they slaughter the pesah sacrifice on his behalf, as it is said, "According to the eating of every man" (Exodus 12:4). Rabbi Judah said: Until he is able to pick out food. How so? If they give him a splinter, he throws it away; if they give him a nut, he eats it.

Resh Laḳish said: What is the meaning of the verse (Eccl., 10.11): "If the serpent bite before it is charmed, then the charmer hath no advantage"? In the time to come all beasts will gather together and approach the serpent, saying to him: A lion attacks with his paws and eats his prey, a wolf tears and eats, but what pleasure hast thou in biting and killing? The serpent will reply: "The charmer hath no advantage."

Resh Laḳish said: What is the meaning of the verse (Eccl., 10.11): "If the serpent bite before it is charmed, then the charmer hath no advantage"? In the time to come all beasts will gather together and approach the serpent, saying to him: A lion attacks with his paws and eats his prey, a wolf tears and eats, but what pleasure hast thou in biting and killing? The serpent will reply: "The charmer hath no advantage."

R. Judah said in the name of Rab, who received it from R. Ḥiyya: One who travels on the road must not eat more than one eats in years of famine. What is the reason therefor? Here (in Babylonia) it was explained that it is in order to prevent disorder of the bowels; in Palestine they said that it is in order to prevent shortage of provisions. Does it make any practical difference what reason we adopt? Answer: The difference arises with regard

We read in a Mishnah (Pesaḥim, 54b): Wherever it is customary to work on the ninth of Ab, one may do so, but if it is the custom of the place not to work, one must refrain from work; scholars must abstain from work in whatever place they may happen to be; Rabban Simeon b. Gamaliel said: Everybody should in this respect always conduct himself as if he were a scholar. We further read in a Baraita: Rabban Simeon b. Gamaliel said, one should always conduct himself as a scholar (and abstain from work), so that he may be more conscious of his fast; Rabban Gamaliel said, he who eats and drinks on the ninth of Ab, is as if he ate on the Day of Atonement; R. 'Aḳiba said, he who works on the ninth of Ab will never see a sign of blessing (success); the other Sages said, he who eats and drinks on the ninth of Ab, will not live to see the rejoicing of Jerusalem, for it is said (Is., 66. 10): "Rejoice ye with Jerusalem, and be glad with her, all ye that love her; rejoice for joy with her, all ye that mourn for her"—that is to say, all those who mourn for her will witness her rejoicing, while those who do not mourn for her, will not witness her rejoicing; moreover, of him who eats meat and drinks wine on the ninth of Ab, Scripture says (Ezek., 32. 27): "And their iniquities are upon their bones."

We read in a Mishnah (Pesaḥim, 54b): Wherever it is customary to work on the ninth of Ab, one may do so, but if it is the custom of the place not to work, one must refrain from work; scholars must abstain from work in whatever place they may happen to be; Rabban Simeon b. Gamaliel said: Everybody should in this respect always conduct himself as if he were a scholar. We further read in a Baraita: Rabban Simeon b. Gamaliel said, one should always conduct himself as a scholar (and abstain from work), so that he may be more conscious of his fast; Rabban Gamaliel said, he who eats and drinks on the ninth of Ab, is as if he ate on the Day of Atonement; R. 'Aḳiba said, he who works on the ninth of Ab will never see a sign of blessing (success); the other Sages said, he who eats and drinks on the ninth of Ab, will not live to see the rejoicing of Jerusalem, for it is said (Is., 66. 10): "Rejoice ye with Jerusalem, and be glad with her, all ye that love her; rejoice for joy with her, all ye that mourn for her"—that is to say, all those who mourn for her will witness her rejoicing, while those who do not mourn for her, will not witness her rejoicing; moreover, of him who eats meat and drinks wine on the ninth of Ab, Scripture says (Ezek., 32. 27): "And their iniquities are upon their bones."

We read in a Mishnah (Pesaḥim, 54b): Wherever it is customary to work on the ninth of Ab, one may do so, but if it is the custom of the place not to work, one must refrain from work; scholars must abstain from work in whatever place they may happen to be; Rabban Simeon b. Gamaliel said: Everybody should in this respect always conduct himself as if he were a scholar. We further read in a Baraita: Rabban Simeon b. Gamaliel said, one should always conduct himself as a scholar (and abstain from work), so that he may be more conscious of his fast; Rabban Gamaliel said, he who eats and drinks on the ninth of Ab, is as if he ate on the Day of Atonement; R. 'Aḳiba said, he who works on the ninth of Ab will never see a sign of blessing (success); the other Sages said, he who eats and drinks on the ninth of Ab, will not live to see the rejoicing of Jerusalem, for it is said (Is., 66. 10): "Rejoice ye with Jerusalem, and be glad with her, all ye that love her; rejoice for joy with her, all ye that mourn for her"—that is to say, all those who mourn for her will witness her rejoicing, while those who do not mourn for her, will not witness her rejoicing; moreover, of him who eats meat and drinks wine on the ninth of Ab, Scripture says (Ezek., 32. 27): "And their iniquities are upon their bones."

Rava said: If one eats his Purim feast on the night [of the fourteenth], he does not fulfill his obligation. What is the reason? It is written, “Days of feasting and gladness” (Esther 9:22). R. Ashi was sitting before R. Kahana. It grew late, and still the Rabbis did not arrive. He said to him: Why have the Rabbis not yet come? Perhaps they are busy with the Purim feast. He said to him: Could they not have had it last night? He replied Is the master not familiar with the statement, “If one eats his Purim feast on the night [of the fourteenth], he does not fulfill his obligation”? He said to him; Did Rava really say so? (He replied Yes). He then repeated it after him forty times, until he had safely stored it in his mind.

Rava said: If one eats his Purim feast on the night [of the fourteenth], he does not fulfill his obligation. What is the reason? It is written, “Days of feasting and gladness” (Esther 9:22). R. Ashi was sitting before R. Kahana. It grew late, and still the Rabbis did not arrive. He said to him: Why have the Rabbis not yet come? Perhaps they are busy with the Purim feast. He said to him: Could they not have had it last night? He replied Is the master not familiar with the statement, “If one eats his Purim feast on the night [of the fourteenth], he does not fulfill his obligation”? He said to him; Did Rava really say so? (He replied Yes). He then repeated it after him forty times, until he had safely stored it in his mind.

On the seventh day, where the king’s heart was merry with wine. Was then his heart not merry with wine until then? — Rava said: The seventh day was Shabbat, when Israel eats and drinks. They begin with words of Torah and with words of thanksgiving [to God]. But the nations of the world when they eat and drink only begin with words of frivolity.

One who eats tevel [untithed produce] or maiser reshon from which terumah was not separated or maiser shenei and hekdesh that were unredeemed.

How much must one eat from tevel to be liable? Rebbi Shimon says any amount, and the sages say one k'zais. Rebbi Shimon said to them [the sages], Will you not agree with me that one who eats an ant of any size is liable? They responded, That is because it is in the form that it was created. He [Rebbi Shimon] said back to them, Also a kernel of wheat is in the form that it was created.

And an impure person who ate sacrificial food: [Receiving malkus by] enters the Temple while impure is understandable as both the punishment and the scriptural warning are written in the Torah. The punishment is written (Numbers 19,13) "The Tabernacle of G-d he has defiled and he shall be cut off". The scriptural warning is written (Numbers 5,3) "And he shall not defile the camps". But as for an impure person who ate sacrificial [meats] the punishment is easily understandable as it is written (Leviticus 7,20) "And the soul that eats meat from the alter of the Sh'lamim that are for G-d while his impureness is upon him will be cut off", only from where is the scriptual warning derived?

[Because Rebbi Yochanon holds] according to Rebbi Yishmael who says, He may even separate pe'uh from the dough. But according to Rebbi Yishmael a way to nullify the commandment can also be found, in a case where he eats the dough?

And one who eats carcasses and impure animals, things that are abominable and things that creep. Rav Yehudah said, one who eats a cabbage worm is liable to malkus because of the verses that start (Leviticus 11,29) "the swarming things that swarm upon the ground". There was a person who ate a cabbage worm and Rav Yehuda gave him malkus.

And one who eats carcasses and impure animals, things that are abominable and things that creep. Rav Yehudah said, one who eats a cabbage worm is liable to malkus because of the verses that start (Leviticus 11,29) "the swarming things that swarm upon the ground". There was a person who ate a cabbage worm and Rav Yehuda gave him malkus.

[If one eats] an ant, he gets five malkus [two for insects + three for land insects] because of the verses that start (Leviticus 11,29) "the swarming things that swarm upon the ground".

[If one eats] a hornet, he gets six malkus [two for insects + three for land insects and one for flying insects] because of the verse (Deuteronomy 14,19) "that swarm in the air".

If one eats Tevel [untithed foods] or Maiser Rishon etc. Rav said, If one ate tevel of maiser ani [all the tithes besides maser ani were already separated] he is liable to malkus.

MISHNA: One who eats bikorim [first fruits] before the verses are recited; [or eats] kadshai kadshim [offerings of greater sanctity] outside the curtain [of the temple courtyard; or one who eats] kadshai kalim [offerings of lesser sanctity] or maiser sheni outside the wall [of Jerusalem]; or one who breaks the bone of a pure Pesach offering. All of these incur forty lashes. But one who leaves over from [even a tahor i.e. a pure] offering, or one who breaks a bone of a tamai [impure] offering does not incur malkus.

MISHNA: One who eats bikorim [first fruits] before the verses are recited; [or eats] kadshai kadshim [offerings of greater sanctity] outside the curtain [of the temple courtyard; or one who eats] kadshai kalim [offerings of lesser sanctity] or maiser sheni outside the wall [of Jerusalem]; or one who breaks the bone of a pure Pesach offering. All of these incur forty lashes. But one who leaves over from [even a tahor i.e. a pure] offering, or one who breaks a bone of a tamai [impure] offering does not incur malkus.

MISHNA: One who eats bikorim [first fruits] before the verses are recited; [or eats] kadshai kadshim [offerings of greater sanctity] outside the curtain [of the temple courtyard; or one who eats] kadshai kalim [offerings of lesser sanctity] or maiser sheni outside the wall [of Jerusalem]; or one who breaks the bone of a pure Pesach offering. All of these incur forty lashes. But one who leaves over from [even a tahor i.e. a pure] offering, or one who breaks a bone of a tamai [impure] offering does not incur malkus.

Rebbi Shimon said, What is this verse coming to teach us? If to [make one liable for eating bikorim] outside the wall [of Jerusalem, then we could have just learned it out from] a kal v'chomer from maiser, which is more lenient, that if one incurs malkus by eating the more lenient example of maiser outside of the wall, then wouldn't one certainly incur malkus for eating bikorim outside of the wall? Rather the Torah only comes to teach us that one who eats bikorim before the verses are recited incurs malkus.

(Deutermany 12, 17) "and your voluntary gifts", this refers to the Todah and Sh'lamim offerings. Rebbi Shimon said, What is this verse coming to teach us? If to [make one liable for eating them] outside the wall [of Jerusalem, then we could have just learned it out from] a kal v'chomer from maiser, rather the Torah only comes to teach us that one who eats from the Todah or the Sh'lamim before the z'rika [the sprinkling of the blood] incurs malkus.

(Deutermany 12, 17) "And your firstborn", this refers to a Bechor offering. Rebbi Shimon said, What is this verse coming to teach us? If to [make one liable for eating them] outside the wall [of Jerusalem], [then we could have just learned it out from] a kal v'chomer from maiser; if to [make one liable for eating them] before the z'rika, [then we could have just learned it out from] a kal v'chomer from Todah and Sh'lamim, rather the Torah only comes to teach us that one who eats from a Bechor even after the z'rika incurs malkus.

If to [make one liable for eating them] outside the wall [of Jerusalem], [then we could have just learned it out from] a kal v'chomer from maiser; if to [make one liable for eating them] before the z'rika, [then we could have just learned it out from] a kal v'chomer from Todah and Sh'lamim; if to [make one liable for eating them] after the z'rika, [then we could have just learned it out from] a kal v'chomer from Bechor, rather the Torah only comes to teach us that one who eats from a Chatos or an Asham even after the z'rika, but outside of the [Temple] curtains incurs malkus.

only to teach us that one who eats from an Olah after the z'rika, even inside [the Temple courtyard] incurs malkus.

But Rava had said that a non-Kohen that eats from an Ollah before the zerika outside of the wall would get five sets of malkus according to Rebbi Shimon? He means five prohibitions, [but no malkus].

The text is: Rava said a non-Kohen who eats from an ollah before the zerikah outside of the wall, according to Rebbi Shimon incurs five sets of malkus. But let him also incur malkus from (Exodus 29,33) "And a non-Kohen may not eat them for they are sanctified"? Those words only apply in a case where it is fit for Kohenim, but here it is also not fit for Kohenim.

Rav Gidal says in the name of Rav (a mnemonic: KUZA) A Kohen who eats from a chatas or an asham before the zerikah gets malkus. What is the reason? That the verse states (Exodus 29,33) "And they should eat it that which grants atonement" which implies that only after it grants atonement may it be eaten but not beforehand. And a prohibition implied by a positive commandment [carries the force of] a prohibition.

Rather if this was stated, this was how it was stated: Rav Gidal says in the name of Rav A non-Kohen who eats from a chatas or an asham before the zerikah is exempt. What is the reason? That the verse states (Exodus 29,33) "And they should eat it that which grants atonement" which implies that any place where we can apply "that which grants atonement" we can apply "and a non-Kohen shall not eat for it is holy", but any place where we cannot apply "that which grants atonement" we cannot apply "and a non-Kohen shall not eat for it is holy".

Rebbi Yossi asked [a possible contradiction from the following baraisa,] A Kohen that held in his hand a fig of tevel [untithed produce], and said that this fig has its Terumah portion in its stem, its maaser rishon in its northern part, and its maaser sheni in its southern part, and it is in a year of Maaser Sheni and he is in Jerusaelem or it is in a year of maaser ani and he is in the outskirts, if he then eats it

A tanna taught in the presence of Rav Chisdah, Both the barber and the one who's hair gets cut incur malkus. [Rav Chisdah] asked him, Is one who eats dates from a sieve liable? That he would say to you, who is this Tanna? It's Rebbi Yehudah, who says that a lav sh'ein bo maaseh [a prohibition without tangible action] incurs malkus.

Abaye asked, And is there really no separation of forbidden labors with regards to Yom Tov? But it was taught in a Mishna, One who cooks a Gid Hanasha [sciatic nerve] in milk on Yom Tov and subsequently eats it incurs five sets of malkus. [1]He incurs malkus for eating the Gid Hanasha. [2]He incurs malkus for cooking on Yom Tov without need. [3]He incurs malkus for cooking a sinew in milk. [4]He incurs malkus for consuming meat with milk. And [5]He incurs malkus