Beitzah 25b (כה:) — the Talmud in English

Rather, Rami bar Abba

proper conduct:

proper conduct

this teaches us, that one should not eat from the place where the animal was slaughtered and thereby appear gluttonous, as though he cannot wait until the animal has been skinned. It was not the laws of tereifa that he taught us.

that he should not eat from the house of slaughter and appear like a starving person who cannot wait until the animal is skinned. And he did not teach us the laws of a tereifa.

And we find that the tannaim taught us in a beraita such practices of proper conduct.

As it was taught: A person should not eat garlic or onion from

the

root

side, before removing its leaves,

but

he should eat it

from

the

leaf side, after the leaves have been removed.

And if he ate—

he is gluttonous.

Similarly, a person should not drink his cup all at once.

And if he drank it—

he is a gulper.

The Sages taught: One who drinks his cup all at once—

he is a gulper.

And if he sips it in

two

sips—

that is proper conduct.

In

three—

he is haughty.

And Rami bar Abba said: The hatzov

, a plant whose roots descend straight into the earth beneath it without deviating to the sides, and by which they used to mark the boundaries of the area belonging to each person—

cuts off the legs of the wicked.

It is as though it cuts off the legs of the wicked, so that they will be unable to stand on the Day of Judgment, because it is an example of how even a plant stands straight and does not deviate from its place in order to acquire that of another.

A planting

of orla, which is an example provided by the Torah of waiting and exercising restraint—

cuts off the legs of the butchers

who hasten to sell the animal they slaughtered before skinning and dissecting it, and sometimes the animal is found to be a tereifa after it has been skinned.

And

it also cuts off the legs

of those who cohabit with menstruant women,

who cannot wait until she immerses herself for her purification.

The lupin,

a type of legume that must be boiled seven times until its bitterness is removed—

cuts off the legs of those who hate Israel

[in euphemistic language], who do not repent even after seven times that God brings calamity upon them.

As it is stated

[Judges 10]:

“And the children of Israel continued to do evil in the eyes of the Lord, and they served the Baalim,

and the Ashtarot, and the gods of Aram, and the gods of

Sidon and the gods of Moab, and the gods of the children of Ammon,

and the gods of the Philistines. And they forsook the Lord, and did not

serve Him.”

From the implication of that which is stated, “And they forsook the Lord,”

and

do I not know that they did not serve Him?

And what does the verse come to teach by stating, “And they did not serve Him”?

Rabbi Elazar said: The Holy One, blessed be He, said: My children did not make Me even like this lupin, which is boiled seven times and eaten as a dessert at the end of a meal

when it is sweet—

they did not make Me so.

For after they provoked Me seven times, like the boiling of the lupin, I was still not considered by them worthy of returning to Me.

A tanna taught in the name of Rabbi Meir: For what reason was the Torah given to Israel—

because they are brazen.

And the Torah in which they engage weakens their strength and moves their hearts.

The school of Rabbi Yishmael taught:

What is the meaning of that which the verse states

“From His right hand, a fiery law for them”

The Holy One, blessed be He, said: These people are worthy that a fiery law be given to them.

Some say: The laws

of

these people

[Israel] are like

fire.

They are as brazen as it.

For had the Torah not been given to Israel

and weakened them through their engagement in it—

no nation or tongue could withstand them.

And this is what Rabbi Shimon ben Lakish said: Three are brazen

[difficult to defeat]:

Israel among the nations, a dog among animals, and a rooster among birds.

And some say: Also a goat among small cattle.

And some say: Also a caper bush among trees.

We learned in the Mishna:

If he slaughtered it in the field—

he may not bring it on a pole.

The Sages taught: A blind man may not go out

on a Festival

with his staff,

because that is weekday conduct and constitutes a slight to the Festival,

and

for the same reason

the

shepherd may not go out

with his pack

on a Festival

on his back.

And one may not go out in a chair,

which is carried from one place to another—

whether a man or whether a woman.

And we challenged this:

Is that so? But Rabbi Yaakov bar Idi sent to the Sages: There was an elderly man in our neighborhood who would go out in a galdoki

in his special chair

of his own.

And they came and asked Rabbi Yehoshua ben Levi

whether this was not weekday conduct.

And he said: If many people need him

for the beit-midrash, where he lectures while sitting on this chair—

it is permitted.

And our Sages relied upon the statement of Aḥai of Shekya, who said: I took Rav Huna out

together with his chair

from Hini to Shili and from Shili to Hini.

And Rav Naḥman bar Yitzḥak said: I took Mar Shmuel out

with his chair

from the sun to the shade

to the shade,

and from the shade to the sun.

This proves that it is permitted to bring out the chair.

And we answer:

There,

where they permitted it, it was

as Rabbi Yehoshua ben Levi said

as the reason:

If many people need him—

it is permitted.

Rav Naḥman said to Laḥma bar Adda, the emissary of Zion

[who would regularly ascend to Jerusalem]:

When you ascend there, make a circuit

on your way,

and go

and travel

by the Tyrian ladder, and go to Rabbi Yaakov bar Idi, and ask him:

Bringing out a

chair

on a Festival—

what do you say

about

it?

By the time he went

until he arrived

there—

Rabbi Yaakov bar Idi died.

When he ascended, he found Rabbi Zerika.

He said to him: A chair—

what do you say about it?

He said to him: This is what Rabbi Ami said:

it is permitted to bring it out,

provided that one does not carry it on the shoulders.

And

what is the meaning of “provided that one does not carry it on the shoulders”?

Rav Yosef, son of Rava, said:

that he should not bring it out

on an alonki.

That is, two people place their arms, each one on the other’s shoulder, and they place a chair upon them, intended to carry someone over a distance.

Is that so? But Rav Naḥman permitted Yalta to go out in a carried chair [unclear: the wording of the source is corrupt]!

Yalta was different, because she was afraid.

Ameimar and Mar Zutra were carried on the Festival of the pilgrimage because of fear; and some say, because of the crowding of the public.

Mishna:

If a firstborn animal fell into a pit, Rabbi Yehuda says: An expert should descend and inspect it !(pamud.bmp "

exact page location")

if

the expert says that

it has a permanent blemish,

meaning that the blemish it already had from the previous day is a permanent blemish, by virtue of which it is permitted to eat the firstborn—

he may bring it up

from the pit,

and slaughter it,

and eat it.

But if not,

if this is not a permanent blemish—

he may not slaughter it.