Chullin 25b — the Talmud in English

And the beraita continues:

And these are the unfinished metal vessels: everything that is destined ![](pamud.bmp "

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to be polished, inlaid, scraped, and engraved,

to make designs on it,

to strike it with a hammer

in order to straighten the protuberances, or if the vessel was

lacking a base, a rim, or a handle

then it is

pure.

But if it was

lacking a cover

then it is

impure,

because the cover of the vessel is a vessel in its own right, so that even without it the vessel is considered complete.

And we raised an objection concerning it:

What is different about these

unfinished wooden vessels, which are impure,

and what is different about these

unfinished metal vessels, which are pure?

And we answer:

Rabbi Yohanan said: Since

metal vessels

are made for honor!

And therefore, as long as their work has not been completed entirely, and one cannot honor himself with them, they are not considered a vessel.

Rav Nahman said: Since their value is high!

And until their work is completed entirely, they become attractive, and he can sell them at a high price, they are not considered a vessel.

And the Gemara asks:

What is the difference between them

between Rabbi Yohanan and Rav Nahman?

And we answer:

There is a difference between them with regard to bone vessels,

whose value is high and which are not made for honor: according to Rabbi Yohanan, their law is like that of wooden vessels, and according to Rav Nahman, their law is like that of metal vessels.

And Rav Nahman follows his own reasoning, for Rav Nahman said: Bone vessels are considered like metal vessels,

for even unfinished bone vessels are pure; since Rav Nahman holds that the reason with regard to metal vessels is that their value is high, he therefore said that the law of bone vessels is like that of metal vessels.

And the Gemara asks:

By inference, bone vessels do receive impurity

but was it not mentioned in the Torah at all that bone vessels receive impurity? And we answer:

Yes. For it was taught: Rabbi Yishmael, son of Rabbi Yohanan ben Beroka, says: What is the meaning of [במדבר לא] "

“And every product made from goats you shall purify”?

"and everything made of goats you shall purify"?

That is, what thing made from goats does the verse come to say receives impurity?

To include something that comes from goats,

namely,

from the horns and from the hooves

of the goats, for if one made a vessel from them, it receives impurity.

From where do we derive the rest of domesticated animals and wild animals

—that a vessel made from their horns and hooves receives impurity?

The verse says, “and everything made.”

The “and everything” comes to include the other domesticated animals.

If so, what is the meaning of “goats”? It excludes birds.

For if one made a vessel from them, it does not receive impurity. We have thus learned that bone vessels receive impurity by Torah law.

Mishna:

There are two types of almonds, bitter and sweet. "

“Bitter almonds” are not obligated in tithe, for if a person comes to eat them when they are large and have become bitter, he need not tithe them, because they are not fit for eating. But if he comes to eat them when they are small, they are obligated in tithe, because the way is to eat them then, while they do not yet contain bitterness.

And in contrast, “sweet almonds” are obligated in tithe when they are large, but not when they are small, since it is not customary to eat them while they are small, when the fruit has not yet been completed. We find that

one who is obligated

in tithe

with regard to bitter almonds -

is exempt with regard to sweet ones.

And

one who is obligated

in tithe

with regard to sweet ones -

is exempt with regard to bitter ones.

Gemara:

The Sages taught: Bitter almonds

when they are

small are obligated

in tithe, and when they are

large they are exempt

from tithe.

Almonds

sweet,

when they are

large are obligated

in tithe, and when they are

small they are exempt

from tithe.

Rabbi Yishmael son of Rabbi Yosei says in the name of his father: Both this and that are for exemption!

Small almonds are always exempt, whether they are bitter or whether they are sweet, since the fruit has not yet been completed.

And some say,

that this is what Rabbi Yishmael son of Rabbi Yosei said in the name of his father:

Both this and that are for obligation!

Large almonds are always obligated, whether they are bitter or whether they are sweet.

Rabbi Ela said: Rabbi Hanina ruled in Tzippori in accordance with the words of the one who says: Both this and that are for exemption!

And the Gemara asks:

And according to the one who says, “Both this and that are for obligation,” large

bitter ones

what are they fit for?

They are bitter, after all.

And we answer:

Rabbi Yohanan said: Since he can sweeten them by means of fire,

for he can place them on the fire and they will become sweet.

Mishna:

1.

The tamad,

the water that one places on the grape refuse in order to make wine from it is called “tamad,” and it becomes wine only when it has fermented and begins to bubble; beforehand it is merely ordinary water, and therefore

before the tamad has fermented

the tamad

is not purchased with second-tithe money,

second tithe, for one who redeems second-tithe produce for money brings the money to Jerusalem and purchases food and drink with it, except for water [and several other things], which it is forbidden to purchase with second-tithe money; and the tamad that has not fermented likewise is not purchased with second-tithe money, since it is still water.

And

likewise, since it is still not wine, it

invalidates the ritual bath,

according to the law of drawn water: if three log of it fell into a ritual bath containing less than forty seah of rainwater, it invalidates the ritual bath, so that even if one subsequently adds rainwater to complete the measure of forty seah, the ritual bath will not be valid.

And conversely, we find the opposite:

once the tamad has fermented,

the tamad becomes wine, and then it

is purchased with second-tithe money

second tithe,

and it does not invalidate the ritual bath,

because wine, and likewise all liquids except water, do not invalidate the ritual bath if they fell into a ritual bath that does not contain forty seah of rainwater; rather, one adds rainwater to the ritual bath until there are forty seah of rainwater alone in it, and the ritual bath is valid.

2.

The brothers who are partners

in property that they received as an inheritance from their father—and there can be two forms of this partnership.

The first: the brothers divided among themselves the property that they inherited, and afterward became partners again in that same property.

And the second: they had not yet divided the inheritance among themselves, and their partnership derives from the fact that they are heirs to that property that they inherited.

And there are differences in the laws between these two forms of partnership, as follows:

When they are obligated in a kalbon,

at the time when they would give the half-shekel for the purchase of communal offerings, they would not give it exactly, but each person was obligated to add a small coin to his half-shekel, and it was called a “kalbon.” Likewise, two people who gave one complete shekel in partnership were obligated to add two kalbonot. But a father who weighed the half-shekel for his sons was exempt from adding a kalbon.

And therefore, if the partnership between the brothers was in the manner that they divided the inheritance and afterward became partners, their law is like that of ordinary partners: if the two brothers gave one shekel together from the common property, each one of them is obligated to give a kalbon as well.

And when the partnership is in this manner, they are

exempt from the animal tithe,

that is, all the offspring born from the animals in which they are partners are exempt from separating one out of every ten animals for the animal-tithe offering, and this is the law of partners, who are exempt from the animal tithe.

And conversely,

when they are obligated in the animal tithe,

that is, when the partnership between them was in the second manner, that they had not yet divided among themselves the property that they inherited, in which case they are obligated to tithe the offspring born to them in partnership, since this property is considered as though it is still in their father’s possession, and the brothers are not considered partners in it, they are

exempt from the kalbon.

For if two brothers gave one shekel together, they are not obligated to add even one kalbon. And the reason for this is that since the property is considered as though it belongs to their father, it is as though the father gave the shekel for them. And the law is that a father who gives a shekel for his two sons is exempt from giving a kalbon.

Gemara:

And the Gemara asks:

Whose is the Mishna? Neither Rabbi Yehuda nor the Sages?

For we learned: One who makes tamad,

who makes “tamad” [this Mishna speaks of tamad made by placing water on wine dregs

and he gave water by measure

on dregs that had not been tithed

and

after some time

found its measure

that is, the tamad did not exceed the quantity of water that he gave, it

is exempt

from tithe; and even if the tamad has the taste of wine, since nothing was added to it from the dregs, it is considered like water.

And Rabbi Yehuda obligates

in tithe, for in his opinion tamad is considered wine.

Now it is difficult: our Mishna, which says that everything depends on this—that if the tamad fermented it is considered wine, and if it did not ferment it is considered water—

whose

is it?

If it is the Sages,

for they say that

even though it fermented

it is water as long as the tamad did not increase in quantity.

If it is Rabbi Yehuda,

for he says that

even though it did not ferment

it is wine [for the Sages and Rabbi Yehuda did not distinguish in their words between one that fermented and one that did not ferment, and it implies that each one stated his law in both cases].

And we answer:

Rav Nahman said in the name of Rabba bar Avuha: