## Makkot Daf 20a

###### Makkot 20a:1
[Makkot 20a:1](https://torahapp.org/share/book/Makkot/r/20a:1)

לוֹקֶה אַחַת.

**William Davidson Edition - English:**
**he is flogged** with **one** set of lashes, because he ate it without separating *teruma* of the tithe from the first tithe and is consequently liable for eating untithed produce. Had he separated *teruma* of the tithe, it would have been permitted for him to eat the entire fig, as it is permitted for a priest to partake of both *teruma gedola* and *teruma* of the tithe.


###### Makkot 20a:2
[Makkot 20a:2](https://torahapp.org/share/book/Makkot/r/20a:2)

וְזָר שֶׁאֲכָלָהּ – לוֹקֶה שְׁתַּיִם. שֶׁאִילּוּ בַּתְּחִלָּה אֲכָלָהּ – אֵינוֹ לוֹקֶה אֶלָּא אַחַת.

**William Davidson Edition - English:**
**And a non-priest who eats** the fig **is flogged** with **two** sets of lashes, for both eating untithed produce and eating the *teruma* therein, which is forbidden for all non-priests. The *baraita* notes: **As if** the non-priest **ate** the fig **initially,** before separating *teruma* and tithes, **he is flogged** with **only one** set of lashes, for eating untithed produce. Once he separated the *teruma* and tithes, he is flogged for eating *teruma* as well.


###### Makkot 20a:3
[Makkot 20a:3](https://torahapp.org/share/book/Makkot/r/20a:3)

טַעְמָא דְּאִיתֵיהּ בִּירוּשָׁלַיִם, הָא בִּגְבוּלִין – לוֹקֶה שָׁלֹשׁ, דְּאַף עַל גַּב דְּלָאו רוֹאֶה פְּנֵי חוֹמָה! דְּעַיְּילַי[הּ] וְאַפְּקַי[הּ].

**William Davidson Edition - English:**
The Gemara infers from the statement in the *baraita*: And it is a year when second tithe is separated and he is in Jerusalem, that **the reason** he is flogged with two sets of lashes **is that he is** currently **in Jerusalem,** where it is permitted to partake of second-tithe produce. **But** if he ate the fig **in the outlying areas,** outside of Jerusalem, and he designated second tithe in the fig, **he is flogged** with **three** sets of lashes. It is apparent **that even if** this second-tithe produce **has not entered within the wall** of Jerusalem, one is liable to receive lashes for its consumption. This contradicts Rabbi Yoḥanan’s opinion, as he holds that one is liable to receive lashes for eating second-tithe produce only if it entered Jerusalem. The Gemara answers: The case in the *baraita* is one **where they took** the fig **into** Jerusalem **and** then **took it out** of Jerusalem. That is why he is liable to receive a third set of lashes.


###### Makkot 20a:4
[Makkot 20a:4](https://torahapp.org/share/book/Makkot/r/20a:4)

אִי הָכִי מַאי לְמֵימְרָא? הָכָא בְּמַאי עָסְקִינַן – כְּגוֹן דְּעַיְּילִינְהוּ בְּטִיבְלַיְיהוּ, וְקָסָבַר: מַתָּנוֹת שֶׁלֹּא הוּרְמוּ – כְּמִי שֶׁהוּרְמוּ דָּמְיָין.

**William Davidson Edition - English:**
The Gemara asks: **If so, what** is the purpose **of stating** this *halakha*? If the fig entered and exited Jerusalem there is no novel element in the fact that one is liable to receive lashes. The Gemara answers: There is a novel element in this *halakha*, as **what are we dealing with here?** We are dealing with a case **where one took** figs into the city while **they** had the status of **untithed produce,** before *terumot* and tithes were separated, **and** Rabbi Yosei **holds** that the status of **gifts that were not** yet **separated** from the produce is **like** that of gifts **that were** already **separated.** The novel element is that although second tithe was not separated in practice, all the *halakhot* of second tithe are in effect with regard to the portion that he intends to separate as second tithe. Therefore, if after taking the untithed produce into Jerusalem he took it outside of Jerusalem, and ate it, he is liable to receive lashes.


###### Makkot 20a:5
[Makkot 20a:5](https://torahapp.org/share/book/Makkot/r/20a:5)

וְסָבַר רַבִּי יוֹסֵי מַתָּנוֹת שֶׁלֹּא הוּרְמוּ כְּמִי שֶׁהוּרְמוּ דָּמֵי? וְהָתַנְיָא: רַבִּי שִׁמְעוֹן בֶּן יְהוּדָה אוֹמֵר מִשּׁוּם רַבִּי יוֹסֵי: לֹא נֶחְלְקוּ בֵּית שַׁמַּאי וּבֵית הִלֵּל עַל פֵּירוֹת שֶׁלֹּא נִגְמְרָה מְלַאכְתָּן וְעָבְרוּ בִּירוּשָׁלַיִם – שֶׁיִּפָּדֶה מַעֲשֵׂר שֵׁנִי שֶׁלָּהֶן וְיֵאָכֵל בְּכׇל מָקוֹם.

**William Davidson Edition - English:**
The Gemara asks: **And** does **Rabbi Yosei hold** that the status of **gifts that were not** yet **separated** from the produce is **like** that of gifts **that were** already **separated? But isn’t it taught** in a *baraita* that **Rabbi Shimon ben Yehuda says in the name of Rabbi Yosei: Beit Shammai and Beit Hillel did not disagree with regard to produce whose labor was not completed** and the obligation to tithe had consequently not yet taken effect, **and** which at that stage **passed through Jerusalem, that its second-tithe** produce **may be redeemed and may be eaten anywhere.** As long as the obligation to tithe has not taken effect, the sanctity of Jerusalem does not affect the produce.


###### Makkot 20a:6
[Makkot 20a:6](https://torahapp.org/share/book/Makkot/r/20a:6)

וְעַל מָה נֶחְלְקוּ – עַל פֵּירוֹת שֶׁנִּגְמְרָה מְלַאכְתָּן וְעָבְרוּ בִּירוּשָׁלַיִם, שֶׁבֵּית שַׁמַּאי אוֹמְרִים: יַחְזִיר מַעֲשֵׂר שֵׁנִי שֶׁלָּהֶם וְיֵאָכֵל בִּירוּשָׁלַיִם, וּבֵית הִלֵּל אוֹמְרִים: יִפָּדֶה וְיֵאָכֵל בְּכׇל מָקוֹם. וְאִי סָלְקָא דַעְתָּךְ מַתָּנוֹת שֶׁלֹּא הוּרְמוּ כְּמִי שֶׁהוּרְמוּ דָּמְיָין – הָא קְלָטוּהוּ מְחִיצוֹת!

**William Davidson Edition - English:**
**With regard to what** case **did they disagree?** It is **with regard to produce whose labor was** already **completed and it passed through Jerusalem** before *terumot* and tithes were separated from it, **as Beit Shammai say:** Since one is obligated to separate second tithe from this produce, and the produce was in Jerusalem, **he must bring its second-tithe** produce **back** to Jerusalem, **and it shall be eaten** it **in Jerusalem; and Beit Hillel say:** The produce **may be redeemed and eaten anywhere. And if it enters your mind** to say the status of **gifts that were not** yet **separated** from the produce is **like** that of gifts **that were** already **separated,** how can Beit Hillel hold that the second-tithe produce may be redeemed; **wasn’t** the produce **admitted** by **the walls** of Jerusalem? Therefore, even though second tithe was not yet separated, it can no longer be redeemed. Apparently, Rabbi Yosei, who certainly holds in accordance with the opinion of Beit Hillel, holds that the status of gifts that were not yet separated from the produce is not like that of gifts that were already separated.


###### Makkot 20a:7
[Makkot 20a:7](https://torahapp.org/share/book/Makkot/r/20a:7)

אָמַר רַבָּה: מְחִיצָה לֶאֱכוֹל דְּאוֹרָיְיתָא, מְחִיצָה לִקְלוֹט – דְּרַבָּנַן. וְכִי גְזוּר רַבָּנַן – כִּי אִיתֵיהּ בְּעֵינֵיהּ, בְּטִבְלֵיהּ לָא גְּזוּר רַבָּנַן.

**William Davidson Edition - English:**
**Rabba said:** The *halakha* of the **wall with regard to eating** second-tithe produce, i.e., that second-tithe produce may not be eaten outside the wall of Jerusalem, is **by Torah law;** the *halakha* of the **wall with regard to the admitting** of second-tithe produce, i.e., that once the produce enters within the wall of Jerusalem, it may not be redeemed or taken beyond the wall, is **by rabbinic law. And when the Sages issued the decree** that one may not remove from Jerusalem second-tithe produce that entered within the walls, they did so **when** the tithe **is in its unadulterated form** after it was separated; but in a case where it is **in its** status of **untithed produce, the Sages did not issue a decree.**


###### Makkot 20a:8
[Makkot 20a:8](https://torahapp.org/share/book/Makkot/r/20a:8)

רָבִינָא אָמַר: כְּגוֹן דְּנָקֵיט לֵיהּ בְּקַנְיָא. וְתִפְשׁוֹט בַּעְיָא דְּרַב פָּפָּא.

**William Davidson Edition - English:**
**Ravina said:** Rabbi Yosei is referring to the case of second-tithe produce that was already separated and brought into Jerusalem, and the novel element of his statement is that he is referring to a fig that was not physically taken into Jerusalem; rather, it is a case **where one is holding** the fig **on a reed** outside Jerusalem, while he is standing inside Jerusalem. **And resolve the dilemma of Rav Pappa** (19b) and conclude that if one is standing inside Jerusalem and holding second tithe outside the city on a reed, it is as though the produce entered the city.


###### Makkot 20a:9
[Makkot 20a:9](https://torahapp.org/share/book/Makkot/r/20a:9)

**מַתְנִי׳** הַקּוֹרֵחַ קׇרְחָה בְּרֹאשׁוֹ וְהַמַּקִּיף פְּאַת רֹאשׁוֹ, וְהַמַּשְׁחִית פְּאַת זְקָנוֹ, וְהַשּׂוֹרֵט שְׂרִיטָה אַחַת עַל הַמֵּת – חַיָּיב. שָׂרַט שְׂרִיטָה אַחַת עַל חֲמִשָּׁה מֵתִים, אוֹ חָמֵשׁ שְׂרִיטוֹת עַל מֵת אֶחָד – חַיָּיב עַל כׇּל אַחַת וְאַחַת.

**William Davidson Edition - English:**
**MISHNA:** **One who creates a bald spot upon his head, and one who rounds the edge of his head** by shaving the hair adjacent to the ear, **and one who mars the edge of his beard, and one who cuts one incision** in a display of mourning **over the dead,** are all **liable** to receive lashes. If **he cut one incision over five dead** people, **or five incisions over one dead** person, he is **liable** to receive lashes **for each and every one.**


###### Makkot 20a:10
[Makkot 20a:10](https://torahapp.org/share/book/Makkot/r/20a:10)

עַל הָרֹאשׁ – שְׁתַּיִם, אַחַת מִכָּאן וְאַחַת מִכָּאן, עַל הַזָּקָן – שְׁתַּיִם מִכָּאן וּשְׁתַּיִם מִכָּאן, וְאַחַת מִלְּמַטָּה. רַבִּי אֱלִיעֶזֶר אוֹמֵר: אִם נִיטְּלוּ כּוּלָּן כְּאַחַת – אֵינוֹ חַיָּיב אֶלָּא אַחַת.

**William Davidson Edition - English:**
**For** rounding the edges of his **head,** one is liable to receive **two** sets of lashes, **one from here,** the hair adjacent to one ear, **and one from there,** the hair adjacent to the other ear. **For** marring the edges of his **beard** there are **two** edges **from here,** on one side of his face, **and two from there,** on the other side, **and one from below,** on his chin. **Rabbi Eliezer says: If** he **removed** the hair on **all** the edges of his beard **in one** action, **he is liable** to receive **only one** set of lashes for all of them.


###### Makkot 20a:11
[Makkot 20a:11](https://torahapp.org/share/book/Makkot/r/20a:11)

וְאֵינוֹ חַיָּיב עַד שֶׁיִּטְּלֶנּוּ בְּתַעַר. רַבִּי אֱלִיעֶזֶר אוֹמֵר: אֲפִילּוּ לִקְּטוֹ בְּמַלְקֵט אוֹ בִּרְהִיטָנִי – חַיָּיב.

**William Davidson Edition - English:**
**And one is liable** for marring the edges of his beard **only if he removes** the hair **with a razor. Rabbi Eliezer says: Even if he removed** the hair **with tweezers [*malket*] or with a plane [*rehitni*],** he is **liable** to receive lashes.


###### Makkot 20a:12
[Makkot 20a:12](https://torahapp.org/share/book/Makkot/r/20a:12)

**גְּמָ׳** תָּנוּ רַבָּנַן: ״לֹא יִקְרְחוּ״, יָכוֹל אֲפִילּוּ קָרַח אַרְבַּע וְחָמֵשׁ קְרִיחוֹת לֹא יְהֵא חַיָּיב אֶלָּא אַחַת? תַּלְמוּד לוֹמַר ״קׇרְחָה״ – לְחַיֵּיב עַל כׇּל קׇרְחָה וְקׇרְחָה. ״בְּרֹאשָׁם״ מָה תַּלְמוּד לוֹמַר? לְפִי שֶׁנֶּאֱמַר ״לֹא תִתְגֹּדְדוּ וְלֹא תָשִׂימוּ קׇרְחָה בֵּין עֵינֵיכֶם לָמֵת״, יָכוֹל לֹא יְהֵא חַיָּיב אֶלָּא עַל בֵּין הָעֵינַיִם בִּלְבַד, מִנַּיִן לְרַבּוֹת כָּל הָרֹאשׁ? תַּלְמוּד לוֹמַר ״בְּרֹאשָׁם״ – לְרַבּוֹת כׇּל הָרֹאשׁ.

**William Davidson Edition - English:**
**GEMARA:** **The Sages taught:** From the verse concerning priests: **“They shall not create** a bald spot upon their heads” (Leviticus 21:5), one **might** have thought that **even** if **he created four or five bald spots** in one action, **he will be liable to** receive **only one** set of lashes. Therefore, **the verse states: “Bald spot,”** in the singular, **to** render one **liable** to receive lashes **for each and every bald** spot. The verse continues: **“Upon their heads”; what** is the meaning when **the verse states** that term? **Since it is stated: “You shall neither lacerate yourselves, nor place a bald spot between your eyes for the dead”** (Deuteronomy 14:1), one **might** have thought **that one would be liable only for** placing a bald spot **between the eyes. From where** is it derived **that** the prohibition **includes** placing a bald spot on **the entire head? The verse states: “Upon their heads,” to include the entire head.**


###### Makkot 20a:13
[Makkot 20a:13](https://torahapp.org/share/book/Makkot/r/20a:13)

וְאֵין לִי אֶלָּא בַּכֹּהֲנִים, שֶׁרִיבָּה בָּהֶן הַכָּתוּב מִצְוֹת יְתֵירוֹת, יִשְׂרָאֵל מִנַּיִן?

**William Davidson Edition - English:**
**And I have** derived this prohibition **only with regard to priests,** for **whom the Torah established numerous additional mitzvot,** since the verse “They shall not create a bald spot” is written in the context of the *halakhot* of priests. **From where** do I derive that **a non-priest** is also liable for violating that prohibition?


###### Makkot 20a:14
[Makkot 20a:14](https://torahapp.org/share/book/Makkot/r/20a:14)

נֶאֱמַר כָּאן ״קׇרְחָה״ וְנֶאֱמַר לְהַלָּן ״קׇרְחָה״, מָה לְהַלָּן חַיָּיב עַל כׇּל קׇרְחָה וְקׇרְחָה, וְחַיָּיב עַל הָרֹאשׁ כְּבֵין הָעֵינַיִם – אַף כָּאן חַיָּיב עַל כׇּל קׇרְחָה וְקׇרְחָה, וְחַיָּיב עַל הָרֹאשׁ כְּבֵין הָעֵינַיִם. וּמָה לְהַלָּן עַל מֵת – אַף כָּאן עַל מֵת.

**William Davidson Edition - English:**
**“Bald spot” is stated here** (Deuteronomy 14:1) with regard to non-priests, **and “bald spot” is stated there,** with regard to priests; **just as there,** with regard to priests, one is **liable for each and every bald spot** that he creates, **and is liable for** a bald spot created anywhere on his **head as** he is for a bald spot created **between the eyes, so too here,** with regard to a non-priest, one is **liable for each and every bald spot** that he creates, **and is liable** for a bald spot created anywhere on his **head as** he is for a bald spot created **between the eyes. And just as there,** with regard to non-priests, the prohibition is stated with regard to creating a bald spot as an expression of mourning **over the dead; so too here,** with regard to priests, the prohibition is stated with regard to creating a bald spot as an expression of mourning **over the dead.**


###### Makkot 20a:15
[Makkot 20a:15](https://torahapp.org/share/book/Makkot/r/20a:15)

הָנֵי אַרְבַּע וְחָמֵשׁ קְרִיחוֹת הֵיכִי דָמֵי? אִילֵּימָא בְּזֶה אַחַר זֶה, וּבְחָמֵשׁ הַתְרָאוֹת – פְּשִׁיטָא!

**William Davidson Edition - English:**
The Gemara asks: With regard to **these four or five bald spots** created over one dead person, for which one is liable to receive lashes for each and every spot, **what are the circumstances? If we say** that he created those bald spots **one after the other and with five** separate **forewarnings,** one preceding each action, it is **obvious** that he is liable for each and every bald spot; in that case he is one who violates the same prohibition several times and is punished for each violation for which he was forewarned.