Chullin 1:6 - 1:7

כשר בפרה פסול בעגלה – The Red Heifer (literally “Red Cow” – see Numbers chapter 19) and the heifer whose neck was broken are both performed outside, but what is appropriate–valid in terms of the ritual slaughter of a red heifer is invalid for the one [heifer] whose neck is to be broken. Regarding the heifer whose neck is to be broken, at its neck [when the ceremony takes place] is valid, but if ritually slaughtered is invalid. It is found that what is valid for the cow (i.e., Red Heifer) is invalid for the heifer [whose neck is to be broken] and what is valid for the heifer [whose neck is to be broken] is invalid for the cow [i.e. Red Heifer].

כשר בכהנים פסול בלוים – Priests who have blemishes are unfit [for the altar, for priestly service], but in [matters of] age, they are fit (compared to Levites; Kohanim–Priests can begin to serve as soon as they reach the age of majority- Bar Mitzvah – and their service continues for the rest of their lives; Levites, on the other hand only serve from ages thirty through fifty and must be able to sing). Levites, [on the other hand] are considered fit to serve if they have blemishes, but in [matters of] years are unfit [for service], as it is written (Numbers chapter 8, verse 25): “But at the age of fifty they shall retire from the work force [and shall serve no more].” But in Shiloh and in the temple where there was no carrying [of the ark] by [one’s] shoulder, the years do not disqualify the Levites, but only the [matter of the] voice alone. It was found, whether one is speaking about the wilderness or Shiloh, what is valid for Priests is invalid for Levites and what is valid for Levites is invalid for Priests.

טהור בכלי טמא בכל הכלים – The hollow–air [i.e. empty space] of an earthenware vessel is impure, if the defilement approached its hollow but did not touch it (the earthenware vessel), the earthenware vessel is defiled (see Mishnah Kelim, Chapter 2, Mishnah 1 for further details), as is written concerning it (Leviticus chapter 11 verse 33): “And if any of these falls into [an earthen vessel, everything inside it shall be pure and -the vessel- itself you shall break].” But if [it fell] on its back, it is ritually pure, and even if the defilement touched its back, it was not defiled through this. The hollow–air of all utensils is pure, as long as the defilement did not touch them, even if it was suspended in its air-space. But if its backs are impure, if the filament touched its backs, they have become impure. It is found [therefore], that [whatever is] pure in an earthenware vessel, becomes impure in all of the utensils [when it is touched by something impure], but that which is pure in all [other] vessels, is impure in an earthenware vessel.

טהור בכלי עץ טמא בכלי מתכות – Unfinished wooden implements, which are [defined as] utensils which are not completely formed, but their engraving has been completed and are worthy for use are impure. But flat wooden implements are pure even if they are completely formed, as [Rabbis] made an analogy between a wooden implement and a sack, as it is written (Leviticus chapter 11, verse 32): “[And anything on which one of them falls when dead shall be impure: [be it any article of wood, or a cloth, or a skin, or a sack –[any such article that can be put to use shall be dipped in water, and it shall remain impure until evening; then it shall be pure].” Just as a sack is carried full or empty, so too anything is carried full or empty. Unfinished metal utensils are pure, since in recognition of their being made, they are not considered utensils to be filled until they are completely formed. But flat [metal] vessels are impure, for they [the Rabbis] do not make the analogy of a sack being like a wooden utensil. It is found therefore, that what is [considered] pure for a wooden utensil is impure regarding metal utensils; what is pure for metal utensils is impure for wooden utensils.

החייב בשקדיים המרים – (see Mishnah Ma’aserot, Chapter 1, Mishnah 4)[Regarding] bitter almonds, the small ones require tithing, since it is customary to eat them when they are small prior to their becoming bitter, and large ones are exempt [from tithing], since they are not worthy for eating. Sweet [almonds, on the other hand], the large ones are liable [for tithing] since their fruits have been completed, but the small ones are exempt, since it is not appropriate to eat them as such. It is found [therefore], that which liable [for tithing] regarding bitter almonds is exempt regarding sweet ones, and that which is liable [for tithing] with sweet [almonds] is exempt with bitter ones.

התמד עד שלא החמיץ – (See Mishnah Maaser Sheni, Chapter 1, Mishnah 3, for identical parallel text of the first part of the Mishnah). Up until now [in this chapter of Mishnah Hullin] we have been dealing with two things and the matter that is practiced with one is not practiced with the other, and now we are dealing with one thing, and when a certain thing is in vogue with it, another thing is not in vogue with it.

תמד – water that is placed on the exterior or on the interior [of grapes] and when they are warmed and ferment, produce wine, or [when water is placed is placed] on the sediment and the water absorbs the flavor of the wine. And [this occurs] at the time when one places [on the wine] three parts of water and it produces four. Everyone holds that it is superior wine. But here we are dealing [with a case] where it did not produce other than what he put on it, or less or just a bit more.

עד שלא החמיץ – It is mere water and is not purchased with the money of the [second] tithe, for the wine that is mentioned which is purchased with [second] tithe monies (as is written – Deuteronomy chapter 14, verse 26): “And spend the money on anything you want…” Just as the specification is spelled out, the usufruct of the fruit from the fruit and that which grows in the ground, so too every (usufruct of the fruit from fruit and that which grows in the ground.

ופוסל את המקוה – since three “logs” (a “log” is a measurement which equals six eggs in volume) [amount of] drawn water make a Mikveh unfit [for immersion], but if it (the water that had been placed on the exterior or on the interior of grapes) fell into it (the Mikveh) prior to conducting the forty Seah of water (which is necessary for a Kosher Mikveh – see Mishnah Mikvaot, Chapter 1, Mishnah 7 and Mishnah Menahot Chapter 12, Mishnah 4) into a channel, the wine does not disqualify the Mikveh other than through a change in its appearance.

משהחמיץ – (once it has fermented), it is considered wine, and we use it to be purchased with [the money of] the [second] tithe, and does not [by its being poured into the Mikveh] disqualify the Mikveh.

האחין השותפין – brothers who were partners in their inheritance.

שחייבין בקלבון פטורין במעשר בהמה – See Mishnah Bekhorot, Chapter 9, Mishnah 3 where this Mishnah fragment is also found. (See Mishnah Shekalim, Chapter 1, Mishnah 6 - in the Bartenura commentary for a definition of the word קלבוןקולבון – something light and small that is added to the one-half shekel requirement each person must pay as a poll tax – see Exodus, chapter 30, verses 11-16 - that is divided among the partners – if they are Levites, Israelites, converts or freed slaves, but not Priests, women, slaves or minors.) Brothers who divided [the inheritance at first] and at the end became partners, are obligated to pay the agio (a premium paid for changing one kind of money to another–an allowance or premium for the difference in value between two currencies being exchanged) and when they bring their two one-half Shekels, they give two Kalbonim–agios, and the Kalbon is the way of expressing a customary additional weight in retailing–boot – that they (the partners) are obliged to overbalance their Shekalim. And if they gave between the both of them a complete Shekel (i.e. adding to the obligatory one-half Shekel that each adult male is required to give - see the Biblical source from Exodus quoted above), they give two Kolbonot, which they have to pay the head-tax in halves. But they are exempt from the tithe for cattle (offered on the first day of Elul – see Mishnah Rosh Hashanah, Chapter 1, Mishnah 1), as is brought in (the Talmud) Tractate Bekhorot in the last chapter (56b). The words (Numbers chapter 18, verse 9) teach: “This shall be yours [from the most holy sacrifices, the gifts: every such offering that they render to Me as most holy sacrifices….shall belong to you and your sons],”and not [that which belongs] to partners. And there (in Berakhot 56b), they (the Rabbis) prove that this verse [as referring to] the tithe [of cattle] even though it is written in connection with the first-born [animals].

וכחייבין במעשר בהמה – for example, if they never divided [their estate], they are obliged to give the tithe for cattle, to tithe all those [cattle] born to them all the days of their partnership, as it says there (Talmud Bekhorot 56b), they are able, even if they purchased it that which belongs to the estate (before division among heirs), as it teaches (Numbers, chapter 18, verse 9), “shall be [yours]” regardless.

ופטורין מן הקלבון – (they are exempt from paying the Kolbon) completely, in that they offer the head-tax of a full shekel (half a shekel apiece) between them; since their father’s monies are presumed to be standing in his possession. And the father who pays the head-tax for his sons or for someone from his city, he exempts him (i.e., that individual) from paying the head-tax by his own [payment], and his [concerning] his sons also, the Mitzvah of paying the head-tax [of one-half Shekel per individual] is not upon him (i.e., the father), but they are likened to be like his neighbor or fellow city-dweller.

כל מקום שיש מכר – that a man can sell his daughter, that is when she is a minor.

אין קנס – (when her daughter was a נערה –between the ages of twelve and twelve years and six months) if she had been violated–outraged (raped) or seduced, her father does not receive the fifty shekels of silver (as it is written (Deuteronomy 22:29): “the may who lay with her shall give shall pay the girl’s father fifty [shekels of] silver, and she shall be his wife…”

וכל מקום שיש קנס – that is when she is a נערה–a maiden between the ages of twelve and twelve years and six months.

אין מכר – a man (i.e., the father) may not sell his daughter to another (man) after she has brought forth the signs of her maidenhood (i.e., puberty). And our Mishnah is [according to] Rabbi Meir (see the parallel Mishnah Ketubot, Chapter 3, Mishnah 8 – and the general rule that anonymous Mishnah texts accord with the opinion of Rabbi Meir in Sanhedrin 86a and Hullin 26b), who said that that a minor girl from the age of one day until she brings forth two pubic hairs (symptoms of maturity), she is able to be sold but there is no financial penalty. But the Halakha is like the Sages (that a minor daughter from the age of three years and one day until she brings form the signs of her maturity can be sold and there is a fine associated with this sale). And it is found that a daughter from the day she is born until she becomes fit for sex[ual relations], she can be sold but there is no fine regarding her. And when she is deemed fit for sexual relations until she brings forth signs of her maturity, she can be sold and there is a fine regarding to her. And there is no distinction between נערות–maidenhood and adulthood – other than a [period of] six months.

כל מקום שיש מיאון – An orphaned girl who was married off by her mother and–or her brothers, even with her knowledge (i.e. acceptance), can refuse and leaves [this marriage] without a Jewish bill of divorce until she brings forth her signs of maturity. Throughout the days of her being a minor, she is not appropriate for her to have [her perform the ceremony of] חליצה–taking off the shoe of her dead husband’s brother and spitting in his face (see Deuteronomy chapters 25, verses 5-11) if she is a יבמה–widow of a brother who died without having any children, for the word "איש"–”a man” is written in the portion (Deuteronomy chapter 25, verse 7): “But if the man does not want [to marry his brother’s widow]…” And they [the Rabbis] raise an objection comparing a woman to a man. And when she appears able to conduct [the ceremony] of חליצה–taking off the shoe of her dead husband’s brother and spitting in his face, she is not able [any longer] to refuse [the marriage recommendations of her mother and–or brothers].

כל מקום שיש תקיעות – On the eves of the Sabbath and Jewish Holy Days (Yom Tov), the Shofar is sounded with three Tekiot (succession of connected notes) to cause the people to cease from their [weekday] labor and at twilight, they sound the Tekiah (succession of connected notes), the Teruah (rapid succession of nine notes–tremolo) and [another] Tekiah and then they stop [working].

אין הבדלה – There is no [recitation of the prayers of the Havdalah ceremony, concluding the Sabbath and–or Festivals] neither on the wine or in the Amidah (the fourth blessing of the Amidah on Saturday night contains the Havdalah prayer), for there is no Havdalah other than on aftermath of Sabbaths and Festivals.

יום טוב שחל להיות בערב שבת תוקעים – Even though it was also the day of a Jewish holy day (Yom Tov), and there is no work [performed], we sound the Shofar (i.e. the succession of connected notes) to cause people to stop their food preparation (which is permissible on Jewish holy days during the weekdays).

ולא מבדילין – Because he enters into the more stringent [day of the Sabbath] from what he is leaving [the less stringent day of the Holy Day].

חל להיות במוצאי שבת מבדילין – Since one leaves the more stringent (i.e. the Sabbath), from what one is entering into (i.e. Jewish Holy Day], and there is no sounding of the Shofar here.

כיצד מבדילין – [When going] from [the] Sabbath to Yom Tov (Jewish holy day), when a Jewish holy day occurs (and begins) on a Saturday evening (at the conclusion of the Sabbath).

רבי דוסא אומר: בין קודש חמור – But the Halakha does not follow Rabbi Dosa since we do not treat lightly the Jewish holy day by calling it the unimportant [or of minor value] holy day.