spits

Whoever reviles the ruler's face, and abhors the Lord's face, has despised the Lord's face, and tie who vents anger on any man without injury, the Lord's great anger will cut him down, he who spits on the face of man reproachfully, will be cut down at the Lord's great judgement.

One who roofs his sukkah with iron spits or with bedposts, if the space between them equals them, it is valid. One who hollows out a haystack to make for himself a sukkah, it is not a valid sukkah.

Rebbi Ḥalaphta ben Shaul stated: It is a bad sign if one lets wind during one’s prayer. That means on one’s bottom, but not on one’s top. This parallels what Rebbi Ḥanina said: I saw Rebbi yawning, belching, putting his hand on his mouth, but not spitting. Rebbi Yoḥanan said, one may even spit so that one’s cup should be clean; forward is forbidden, behind oneself is permitted. To one’s right is forbidden, to one’s left is permitted; that is what is written (Ps. 91: 7): “On your left hand side will fall a thousand.” Everybody agrees about one who spits toward the stele, that he is forbidden to do so. Rebbi Joshua ben Levi says, he who spits in the synagogue is like one who spits into his own eye. Rebbi Jonah spat and rubbed out. Rebbi Jeremiah, Rebbi Samuel bar Ḥalaphta in the name of Rav Ada bar Aḥava: He who prayed should not spit until he walked four cubits. Rebbi Yose bar Rebbi Abun said, similarly he who spat should not pray until he walked four cubits.

Rebbi Ḥalaphta ben Shaul stated: It is a bad sign if one lets wind during one’s prayer. That means on one’s bottom, but not on one’s top. This parallels what Rebbi Ḥanina said: I saw Rebbi yawning, belching, putting his hand on his mouth, but not spitting. Rebbi Yoḥanan said, one may even spit so that one’s cup should be clean; forward is forbidden, behind oneself is permitted. To one’s right is forbidden, to one’s left is permitted; that is what is written (Ps. 91: 7): “On your left hand side will fall a thousand.” Everybody agrees about one who spits toward the stele, that he is forbidden to do so. Rebbi Joshua ben Levi says, he who spits in the synagogue is like one who spits into his own eye. Rebbi Jonah spat and rubbed out. Rebbi Jeremiah, Rebbi Samuel bar Ḥalaphta in the name of Rav Ada bar Aḥava: He who prayed should not spit until he walked four cubits. Rebbi Yose bar Rebbi Abun said, similarly he who spat should not pray until he walked four cubits.

Rebbi Ḥalaphta ben Shaul stated: It is a bad sign if one lets wind during one’s prayer. That means on one’s bottom, but not on one’s top. This parallels what Rebbi Ḥanina said: I saw Rebbi yawning, belching, putting his hand on his mouth, but not spitting. Rebbi Yoḥanan said, one may even spit so that one’s cup should be clean; forward is forbidden, behind oneself is permitted. To one’s right is forbidden, to one’s left is permitted; that is what is written (Ps. 91: 7): “On your left hand side will fall a thousand.” Everybody agrees about one who spits toward the stele, that he is forbidden to do so. Rebbi Joshua ben Levi says, he who spits in the synagogue is like one who spits into his own eye. Rebbi Jonah spat and rubbed out. Rebbi Jeremiah, Rebbi Samuel bar Ḥalaphta in the name of Rav Ada bar Aḥava: He who prayed should not spit until he walked four cubits. Rebbi Yose bar Rebbi Abun said, similarly he who spat should not pray until he walked four cubits.

Rav Huna said: If one put something into his mouth and forgot to recite the benediction, if it is fluid he spits it out, if it is food he puts it to one side. Rebbi Isaac bar Mari before Rebbi Yose ben Rebbi Abun in the name of Rebbi Yoḥanan even if it is food he takes it out since it is written (Ps. 71:8) “May my mouth be full of Your praise, all day long of Your glory.”

Rebbi Jehudah bar Pazi said, who is the Tanna of pecking? “Rabban Gamliel says, also the snake because it spits out.” Rebbi Jonah said, who would turn commandments into peckings for us?

It was stated: “If somebody saw a bird pecking at a fig or a rat nibbling at a watermelon, it is forbidden [to eat from them] for I say, they might have eaten from the place of a pecking hole.” Rebbi Abba said, that means that a snake spits out repeatedly. Rebbi Jonah said, who considers for us commandments for peckings? But for torn [animals], Rebbi Abba said in the name of the rabbis from there, “if it was slaughtered and the wolves took its innards, it is in order because intestines are presumed to be in order.” Should one not question whether they were pierced? Intestines are presumed to be in order. But here, you say so? It is worse if there is danger to life; for peckings they went all the way with Rabban Gamliel.

May one roast two spits together in one oven, one of kosher meat and one of carcass meat? Rav Jeremiah said in the name of Rav, it is forbidden. Samuel said in the name of Levi, it is permitted. A baraita disagrees with Rav: “One may not roast two Passover sacrifices together in one oven because they could be mixed up.” They said only, because they could be mixed up; therefore, not if they could not be mixed up.

Rebbi Abba (bar) Ḥiyya bar Ashi, one who spits absorbs it in his garment and does not worry. Rebbi Abba in the name of Rebbi Ḥiyya bar Ashi, the Elder Rebbi Ḥiyya and Rebbi Simeon ben Rebbi disagreed. One said, one spits and crushes; the other said, one does not spit and crush. Where do they differ? If it is not on a mosaic floor. But if there is a mosaic floor he spits and crushes. If he spat and the wind carried it away he is liable because of winnowing; and for anything which is diminished by the wind one is liable because of winnowing.

Rebbi Abba (bar) Ḥiyya bar Ashi, one who spits absorbs it in his garment and does not worry. Rebbi Abba in the name of Rebbi Ḥiyya bar Ashi, the Elder Rebbi Ḥiyya and Rebbi Simeon ben Rebbi disagreed. One said, one spits and crushes; the other said, one does not spit and crush. Where do they differ? If it is not on a mosaic floor. But if there is a mosaic floor he spits and crushes. If he spat and the wind carried it away he is liable because of winnowing; and for anything which is diminished by the wind one is liable because of winnowing.

Rebbi Abba (bar) Ḥiyya bar Ashi, one who spits absorbs it in his garment and does not worry. Rebbi Abba in the name of Rebbi Ḥiyya bar Ashi, the Elder Rebbi Ḥiyya and Rebbi Simeon ben Rebbi disagreed. One said, one spits and crushes; the other said, one does not spit and crush. Where do they differ? If it is not on a mosaic floor. But if there is a mosaic floor he spits and crushes. If he spat and the wind carried it away he is liable because of winnowing; and for anything which is diminished by the wind one is liable because of winnowing.

“Rebbi Meïr says, also he who slaughters for the purpose of public parts is not liable.” Rebbi Eleazar said, the words of Rebbi Meïr: even a calf. You understand from here two things. You understand something which has no fixed number, or that is apt to being changed, only if the act is meritorious. Rebbi Simeon ben Laqish said, if the act is meritorious, for example his sister-in-law which is menstruating and he slept with her. Rebbi Joḥanan said, if the act is [not] meritorious, for example two spits, one with slaughtered meat, the other with carcass meat, and he intended to eat from one but ate from the other. A Mishnah disagrees with Rebbi Joḥanan: “If he forgot and circumcised the one for Sunday on the Sabbath, Rebbi Eliezer makes him liable for a purification sacrifice but Rebbi Joshua declares him not liable.” In this case the act is not meritorious and Rebbi Joshua declares not liable. Samuel from Cappadocia said, the next day it is meritorious.

MISHNAH: If one is roofing his sukkah with spits or with girders from the bed frame, if the distance between them is equal to their diameter it is qualified. If somebody hollows out a grain stack for a sukkah, it is no sukkah.

Rav said, the essence of ḥalîṣah is the untying of the shoelace. Did not Rebbi Abba say in the name of Rav Jehudah, Rebbi Zeriqan turns to it in the name of Rav: The words of the Sages: If she slips off but did not spit, or spat but did not take off, nothing was done unless she slips off and spits. Even though Rav said “unless she slips off and spits” he agrees that the essence of slipping off is untying the shoelaces.

Rav said, the essence of ḥalîṣah is the untying of the shoelace. Did not Rebbi Abba say in the name of Rav Jehudah, Rebbi Zeriqan turns to it in the name of Rav: The words of the Sages: If she slips off but did not spit, or spat but did not take off, nothing was done unless she slips off and spits. Even though Rav said “unless she slips off and spits” he agrees that the essence of slipping off is untying the shoelaces.

HALAKHAH: “If she stripped off and spat,” etc. Samuel said, if she stripped but did not spit, she shall spit. This follows Rebbi Eliezer. Rebbi Hila in the name of Rebbi Eleazar: If she stripped but did not recite nor spit, her ḥalîṣah is invalid. Still that is Rebbi Eliezer’s. The words of the Sages? Rebbi Abba in the name of Rav Jehudah, Zeriqan turned to it in the name of Rav: If she stripped but did not spit, or spat but did not strip, she did not do anything until she strips and spits. Rebbi Abba asked before Rebbi Immi: If she spat before she stripped? He said, it is as if in the correct order. If he made a betrothal with a cluster of end-of-harvest [figs]? He said to him, with the figs hanging there he made the betrothal. May one open an Egyptian window into a common backyard higher than four cubits? He said to him, so we are saying: He comes simply for the air. Rebbi Nasa said, that is what he said: If somebody wants to build his house in the form of a dovecot, does one not listen to him?

MISHNAH: The commandment of ḥalîṣah: He and his sister-in-law come to the court of law and they give him appropriate counsel, as it is said: “The Elders of his city shall call him and speak to him”. She says: “My levir refuses to erect a name in Israel for his brother, my levir does not want;” and he says: “I do not desire to take her.” They have to speak in the holy language. “His sister-in-law comes to him before the Elders’ eyes, strips his shoe from his foot, and spits out before him,” spittle that is visible to the judges. She has to declare and say: “So should be done to a man who would not build his brother’s house.” Up to this sentence they were reading to them but when it was read for Rebbi Hyrkanos under the oak tree in Kefar Abus he finished the paragraph; they established to finish the entire paragraph, “his house shall be called in Israel the house of the one stripped of shoe.” The obligation is on the judges, not on the students. Rebbi Jehudah said, everyone present has the obligation to say,” the one stripped of shoe, the one stripped of shoe”.

If before him were two roasting spits, one with slaughtered meat and one with carcass meat. He took and ate the slaughtered meat. They said to him, you should know that after you ate the slaughtered meat, if you then ate the carcass meat, since its volume corresponds to ten olives you will be subject to ten whippings; he does not accept warning in this way. But if there was a roasting spit of carcass meat and he started eating from it when they said to him, you should know that if you then ate it all, since its volume corresponds to ten olives you will be subject to ten whippings; he accepts warning in this way.

Rav said, the essence of ḥalîṣah is the untying of the shoelace. Did not Rebbi Abba say in the name of Rav Jehudah, Rebbi Zeriqan turns to it in the name of Rav: The words of the Sages: If she slips off but did not spit, or spat but did not take off, the ḥaliṣah is invalid unless she slips off and spits. Rav agrees “unless she slips off and spits”; it is implied by what Rav said, the essence of slipping off is untying the shoelaces.

Rav said, the essence of ḥalîṣah is the untying of the shoelace. Did not Rebbi Abba say in the name of Rav Jehudah, Rebbi Zeriqan turns to it in the name of Rav: The words of the Sages: If she slips off but did not spit, or spat but did not take off, the ḥaliṣah is invalid unless she slips off and spits. Rav agrees “unless she slips off and spits”; it is implied by what Rav said, the essence of slipping off is untying the shoelaces.

“One who whispers over a wound and says, any sickness that I put on Egypt I shall not put on you, for I am the Eternal, your Healer.” Rav said, only one who spits. Rebbi Joshua ben Levi said, even if he only said, damage by skin disease if it be on a human and spits, he has no part in the Future World.

“One who whispers over a wound and says, any sickness that I put on Egypt I shall not put on you, for I am the Eternal, your Healer.” Rav said, only one who spits. Rebbi Joshua ben Levi said, even if he only said, damage by skin disease if it be on a human and spits, he has no part in the Future World.

R. Nahman once came to Sura. R. Hisda and Rabbah son of R. Huna came in to him and asked: If he placed them on their sides, what is the law? He said to them: It is invalid, since they are regarded as metal spits.

Mishnah One who roofs his sukkah with iron spits or with bedposts, if the space between them equals them, it is valid. One who hollows out a haystack to make for himself a sukkah, it is not a valid sukkah.

And I said to them: what [would the law be] if the invalid skhakh were less than four [handbreadths], with an air space of less than three [handbreadths]? It would be valid. And what if he filled in this space with metal spits? It would be invalid. Now should not an air-space which invalidates with three [handbreadths] be treated like invalid skhakh which only invalidates with four?

And they answered me, If so, then even according to you, who says that invalid skhakh invalidates only if there are four cubits, how [would it be] if there was invalid skhakh of less than four cubits, and [next to it] an air space of less than three handbreadths? It would be valid. And if he filled in this space with metal spits? It would be invalid. Now [can it not similarly be argued] should not an air space which invalidates with three [handbreadths] be like the skhakh which invalidates [only] if there are four cubits?’

Abaye ruled: An air space of three handbreadths in a large sukkah which is diminished with either sticks or spits is a [valid] diminution; in a small Sukkah, with sticks it is a [valid] diminution, with spits an invalid one.

Abaye ruled: An air space of three handbreadths in a large sukkah which is diminished with either sticks or spits is a [valid] diminution; in a small Sukkah, with sticks it is a [valid] diminution, with spits an invalid one.

R. Jochanan, when he came upon this passage, wept, "For God shall bring every work into judgment concerning every hidden thing" (Eccles. xii. 14). A slave, whose master punishes sins of error as though they were sins of presumption—is there any help for him? What is the meaning of "concerning every hidden thing"? Rab said, This means the man who kills a louse in the presence of his neighbour, so that he is disgusted at it. But Samuel said, This means the man who spits in the presence of his neighbour, so that he is disgusted. What is the meaning of "whether it be good or whether it be evil"? The men of the house of R. Jannai say, This is he that gives a coin to a poor man publicly. For this story is told of R. Jannai himself. He saw a man who gave a coin to a poor man publicly. He said to him, It had been better that thou hadst not given it to him now, for thou hast given it to him and hast put him to shame. The men of the house of R. Shila say, This is he that gives alms to a woman secretly, because he brings her into suspicion. Rabba said, This is he that sends home to his wife meat that is not bled on the eve of the sabbath. But lo, on the other hand, Rabba himself sent such home. Ah, but it was a different matter as regards the daughter of R. Chasda, for he was certain about her, as being a woman of experience.

Rav Malkiah said in the name of Rav Adah bar Ahava, It is forbidden for a person to place ashes on a wound because it resembles a tattoo. Rav Nachman brei d'Rav Ikka said The [rulings concerning] the spits, the maidservants, and the pores [are attributed to] Rav Malkio. The [rulings concerning] the white spots, the ashes, and the cheese [are attributed to] Rav Malkia.