|  |  | Previous Folio / Shabbath Contents / Tractate List / Navigate Site # Babylonian Talmud: Tractate Shabbath ### Folio 113a He [the owner] may completely disregard one;1 hence he [the Tanna] informs us (that we do not fear this]. R. Joseph said in Rab Judah's name in Samuel's name: The halachah is as R. Eliezer b. Jacob. Said Abaye to him, [You say,] The halachah [etc.]: hence it follows that they [the Rabbis] disagree?2 And what difference does that make? he replied. Shall the accepted tradition be [merely] like a song? he retorted.3 MISHNAH. A BUCKET [OVER A WELL] MAY BE TIED WITH A FASCIA4 BUT NOT WITH A CORD;5 BUT R. JUDAH PERMITS IT. R. JUDAH STATED A GENERAL RULE: ANY KNOT THAT IS NOT PERMANENT ENTAILS NO CULPABILITY. GEMARA. What CORD is meant. Shall we say an ordinary [bucket] cord? [How then state] R. JUDAH PERMITS IT? — [Surely] it is a permanent knot? Rather it refers to a weaver's rope.6 Shall we say that the Rabbis hold, We preventively forbid a weaver's cord on account of an ordinary one,7 while R. Judah holds, We do not preventively forbid? But the following contradicts it: If the cord of a bucket is broken, one must not tie it [together] but merely make a loop [slip-knot]; whereas R. Judah maintains: One may wind a hollow belt or a fascia around it, providing that he does not tie it with a slip-knot. [Thus] R. Judah's [views] are self-contradictory and [similarly] the Rabbis'? — The Rabbis' [views] are not self-contradictory: one rope may be mistaken for8 another,9 [whereas] looping cannot be mistaken for knotting.10 R. Judah's [views] are not self-contradictory: there it is not because looping may be mistaken for knotting, but [because] looping itself is [a form of] knotting.11 R. Abba said in the name of R. Hiyya b. Ashi in Rab's name: A man may bring a cord from his house and tie it to a cow and [its] trough.12 R. Aha the Long, that is R. Aha b.Papa, refuted R. Abba: If a cord [is attached] to a trough, one may tie it to [his] cow; and if [attached] to a cow, one may tie it to a trough, provided however, that he does not bring a cord from his house and tie it to the cow and the trough? — There [the reference is to] an ordinary cord; here [we treat of] a weaver's cord. Rab Judah said in Samuel's name: A weaver's implements may be handled on the Sabbath.13 Rab Judah was asked: What of the upper beam and the lower beam?14 — Yes and No, and he was uncertain about it.15 It was stated: R. Nahman said in Samuel's name: A weaver's implements may be handled on the Sabbath, even the upper beam and the lower beam, but not the [vertical] rollers.16 Raba asked R. Nahman: Why are rollers different, that it is not [permitted]? Shall we say, because one makes holes?17 But the holes are made automatically!18 For we learnt: If one stores turnips or radishes under a vine, provided some of their leaves are uncovered, he need have no fear on account of kil'ayim, the seventh year, or tithes, and they may be removed on the Sabbath?19 — In a field one will not come to level [fill up] the holes; [whereas] here in the house one will come to level the holes.20 R. Johanan asked R. Judah b. Lewai: As for a weaver's implements, e.g., the upper beam and the lower beam, may they be handled on the Sabbath? They may not be handled, answered he. What is the reason? Because they cannot be taken up [moved].21 MISHNAH. ONE MAY FOLD UP GARMENTS EVEN FOUR OR FIVE TIMES,22 AND SPREAD THE SHEETS ON THE BEDS ON THE NIGHT OF THE SABBATH23 FOR [USE ON] THE SABBATH, BUT NOT ON THE SABBATH FOR [USE ON] THE CONCLUSION OF THE SABBATH. R. ISHMAEL SAID: ONE MAY FOLD UP GARMENTS AND SPREAD THE SHEETS ON THE BEDS ON THE DAY OF ATONEMENT FOR [USE ON] THE SABBATH;24 AND THE FATS OF THE SABBATH25 MAY BE OFFERED [BURNT ON THE ALTAR] ON THE DAY OF ATONEMENT,26 BUT NOT THOSE OF THE DAY OF ATONEMENT ON THE SABBATH. R. AKIBA SAID: NEITHER MAY THOSE OF THE SABBATH BE OFFERED ON THE DAY OF ATONEMENT, NOR MAY THOSE OF THE DAY OF ATONEMENT BE OFFERED ON THE SABBATH. GEMARA. The School of R. Jannai said: They learnt this only of one man, but [it may] not [be done] by two men.27 And even of one man, we said [this] only of new [garments],28 but not of old [ones]. And even of old [garments], we said this only of white, but not of coloured [ones].29 And we said this only if he has no others to change, but if he has others to change it is not permitted. It was taught: [The members] of the household of R. Gamaliel did not fold up their white garments, because they had [others] for changing. R. Huna said: If one has a change [of garments],30 he should change [them], but if he has nothing to change into, he should lower his garments.31 R. Safra demurred: But this looks like ostentation? — Since he does not do this every day, but [only] now [on the Sabbath], it does not look like ostentation. And thou shalt honour it, not doing thine own ways:32 'and thou shalt honour it', that thy Sabbath garments should not be like thy weekday garments, and even as R. Johanan called his garments 'My honourers'.33 'Not doing thine own ways', that thy walking on the Sabbath shall not be like thy walking on weekdays.34 'Nor finding thine own affairs':35 thine affairs are forbidden, the affairs of Heaven [religious matters] are permitted. 'Nor speaking thine own words:' To Part b Original footnotes renumbered. See Structure of the Talmud Files He will untie only the lower one, and the animal can leave the stable by stooping. Surely not, seeing that this is exactly similar to the other cases. V. supra 57b, 106b. A band or fillet. The first is certainly not permanent, but the second may be left there, and thus a permanent knot will have been tied on the Sabbath. He needs this and will not abandon it there. The former ought to be permitted, since the knot is only temporary (v. preceding note), and the only reason for prohibiting it is that we fear that otherwise one may fasten an ordinary rope too. Lit., 'interchanged with'. As in n. 4. No one will think that if the former is permitted the latter is too. In his view. Without fear of subsequently leaving one end tied, in which case it becomes a permanent knot. For a permissible use, though of course their normal use is forbidden on the Sabbath. Jast.: the upper beam on which the warp depends; the lower beam, the roller on which the web is wound as it advances. — Do we say that since these are costly the weaver is careful not to use them for any purpose but their own, and hence they may not be handled even for a legitimate use? Lit., 'it was weak in his hand'. Perforated rollers used by women in weaving. The roller is set in the ground, and in pulling it out one naturally dislodges the earth around it and thus makes a hole. I.e., they cannot be regarded as made by him. v. supra 50b bottom et seq. for notes. Thus we do not say that in removing them from the ground he makes holes. And for fear of this it is forbidden. Even on weekdays, owing to their heaviness. Hence they are utensils whose exclusive purpose is a labour forbidden on the Sabbath (cf. p. 167, n. 8.) Every time one takes them off, if they are to be worn again on the Sabbath. I.e., Friday night. Rashi: e.g., if the former falls on Friday. — Nowadays this can never happen, but it was possible in the age of the Mishnah, when the beginning of each month was fixed by direct observation. I.e., the fats of sacrifices offered on the Sabbath. If it follows the Sabbath. The fats were burnt during the night following the day in which the sacrifice was offered up. When two men fold up garments they naturally smooth out the creases, and thus repair them, as it were. They have less creases, and also the cloth is harder, and so the folding does not smooth them out Their creases are more easily smoothed out. — Perhaps their method of dyeing had that effect on the cloth. For the Sabbath. Wear them lower down, to make them look longer. — Wealthy men who did not work in the field generally wore longer garments than workers. Isa. LVIII, 13. The reference is to the Sabbath. The garments dignify the person. This is explained infra. Ibid. E.V.: pleasure. Tractate List / Glossary / / Bible Reference ### Shabbath 113b that thy speech [conversation] on the Sabbath should not be like thy speech on weekdays.1 'Speaking': speech is forbidden, but thought [about mundane matters] is permitted. Now, as for all [the rest], they are intelligible; but what is meant by, 'that thy walking on the Sabbath shall not be like thy walking on weekdays'? — As R. Huna said in Rab's name-others state, R. Abba said in R. Huna's name: If one is walking on the Sabbath and comes to a stream of water, if he can put down his first foot2 before lifting the second,3 it is permitted;4 otherwise it is forbidden.5 Raba demurred: What shall he do? Shall he go round it? Then he increases the walking [distance]!6 Shall he cross it [walking through]? His garments may be soaked in water and he is led to wringing [them] out!7 Rather [in such a case], since it is impossible [otherwise], it is permitted [to jump across]. But [what is meant]8 is as Rabbi asked R. Ishmael son of R. Jose: Is it permitted to take great strides on the Sabbath?9 — Who then permitted it on weekdays? he replied; for I maintain that a long stride takes away a five hundredth part of a man's eyesight,10 and it is restored to him by the evening Kiddush.11 Rabbi asked R. Ishmael son of R. Jose: May one eat earth on the Sabbath?12 — Who then permitted it on weekdays? he replied. For I maintain, It is forbidden even on weekdays, because it causes illness. R. Ammi said: He who eats earth of Babylon is as though he ate the flesh of his ancestors;13 some say, It is as though he ate of abominations and creeping things, because it is written, And he dissolved every living thing, etc.14 Resh Lakish said, Why is it [Babylon] called Shinar? Because all the dead of the Deluge were shaken out [deposited] thither [nin'aru lesham]. R. Johanan said: Why was it called Mezulah [depth]? Because all the dead15 of the Deluge were dumped16 there. 'Some say, It is as though he ate of abominations and creeping things.' But these were certainly completely dissolved?17 Rather because they cause illness the Rabbis forbade them. For a certain man ate 'gargishta18 and [then] ate cress, and the cress sprouted up into his heart19 and he died. Wash thyself therefore, and anoint thee, and put they raiment upon thee.20 R. Eleazar said: This refers to the Sabbath garments. Give instructions to a wise man, and he will be yet wiser.21 R. Eleazar said: This alludes to Ruth the Moabitess and Samuel of Ramah.22 'Ruth' — for whereas Naomi said to her, Wash thyself therefore, and anoint thee, and put thy raiment upon thee, and get thee down to the threshing floor, yet of her it is written, And she went down unto the threshing-floor, and [only] subsequently, and did according to all that her mother-in-law bade her.23 'Samuel': for whereas Eli said to him, Lie down: and it shall be, if he call thee, that thou shalt say, Speak, Lord, for thy servant heareth;24 yet of him it is written, And the Lord came, and stood, and called as at other times, Samuel, Samuel. Then Samuel said, Speak; for thy servant heareth,25 but he did not say, Speak, Lord.26 And she went and came and gleaned in the field.27 R. Eleazar said: She repeatedly went and came until she found decent men whom to accompany. Then said Boaz unto his servant that was set over [he reapers, whose damsel is this?28 Was it then Boaz's practice to enquire about damsels?29 — Said R. Eleazar: He perceived a wise dealing30 in her behaviour, two ears of corn31 she gleaned; three ears of corn she did not glean.32 It was taught: He perceived modest behaviour in her, the standing ears33 [she gleaned] standing; the fallen [she gleaned] sitting. And cleave here by my maidens:34 was it then Boaz's practice to cleave35 to the women?36 — Said R. Eleazar, As soon as he saw that, 'and Orpah kissed her mother-in-law, but Ruth cleaved unto her,'37 he said, It is permitted to cleave unto her. And at meal-time Boaz said unto her, Come hither:38 Said R. Eleazar, He intimated to her,39 The royal house of David is destined to come forth from thee, [the house] whereof 'hither' is written, as it is said, Then David the king went in, and sat before the Lord, — and he said, Who am I, O Lord God, and what is my house, that thou hast brought me hither?40 And dip thy morsel in vinegar.41 R. Eleazar said: Hence [it may be deduced] that vinegar is beneficial in hot weather. R. Samuel b. Nahmani said: He intimated to her, A son is destined to come forth from thee whose actions shall be as sharp42 as vinegar; and who was it, Manasseh — And she sat beside the reapers.43 R — Eleazar observed: At the side of the reapers, but not in the midst of the reapers: he [Boaz] intimated to her44 that the Kingdom of the House of David was destined to be divided.45 And he reached her parched corn, and she did eat [and was sufficed, and left thereof]:46 Said R. Eleazar: 'She ate' in the days of David, 'she was sufficed' in the days of Solomon, 'and she left over' in the days of Hezekiah.47 Some there are who interpret, 'She ate' in the days of David and Solomon, and 'she was sufficed' in the days of Hezekiah, 'and she left over' in the days of Rabbi.48 For a Master said, Rabbi's house steward was wealthier than King Shapur.49 In a Baraitha it was taught: 'And she ate', in this world; 'and she was sufficed', in the days of the Messiah: 'and she left over', in the future that is to come.50 And beneath his glory shall he kindle a burning like the burning of a fire.51 R. Johanan said: That which is 'beneath' his glory [shall be burnt], but 'glory' is not literal.52 R. Johanan is consistent with his opinion, for R. Johanan called his garments 'my honourers'. R. Eleazar said, 'and beneath his glory' means literally instead of his glory.53 R. Samuel b. Nahmani interpreted: 'And beneath his glory' [must be understood] like the burning of the sons of Aaron; just as there the burning of the soul [is meant], while the body remained intact,54 so here too, the burning of the soul, while the body remains intact.55 R. Aha b. Abba said in R. Johanan's name: - To Next Folio - Original footnotes renumbered. See Structure of the Talmud Files E.g., business talk is forbidden. On the other side of the stream. From this side of the stream — i.e., he can negotiate the stream in a single stride. Even to jump across. To jump across. Which is more tiring and certainly not preferable on the Sabbath. Which is forbidden. By 'that thy walking on the Sabbath, etc.' Or does it not seem in keeping with the restfulness that should characterize the Sabbath. Lit., 'the light of a man's eyes'. By drinking the wine of Kiddush, q.v. GIos. Rashi: 'day'. Perhaps as a cure. Who died there. Gen. VII, 23. It is now assumed that they became earth. Var. lec.: waters. Or, sunk-niztallelu. They did not become earth. A certain reddish clay. It took root and grew in the gargishta. Ruth III, 3. Prov. IX, 9. I.e., the prophet. Ruth III, 6. — She reversed the order, lest she be met on the way thus adorned, and suspected of being a harlot. I Sam. III, 9. I Sam. III, 10. Being uncertain whether it was God's voice. Ruth II, 3. Ibid. 5. Surely he did not ask about every maiden gleaning in the field! Lit., 'a matter of wisdom'. BaH, quoting Nid. 69b, translates: a knowledge (lit., 'matter of halachah'). That fell from the reapers. In accordance with the law stated in Pe'ah VI, 5 — This fact attracted his attention. Which the reapers forgot to cut down; these belong to the poor. Ibid. 8. var. lec.: speak. The question as based on the verse is not clear, v. Maharsha. Ibid. I, 14. Ibid. II, 14. Under the action of the Holy Spirit. II Sam. VII, 18. E.V.: 'thus far'; Heb. in both verses, halom. Ruth II, 14. Lit., 'hard', 'grievous'. Ibid. By seating her thus. Just as the reapers made a division between her and him. Ruth II, 14. This metaphorically indicates the progressive stages of prosperity during the reigns of these three monarchs. R. Judah the Prince, who was a descendant of the House of David. Shapur I, King of Persia and a contemporary of Samuel (third century). Cf. Sanh., Sonc. ed., p. 601, n. 3. Isa. X, 16. For the literal meaning of 'glory' in reference to a man is his body, the flesh which gives him his beauty; hence beneath his 'glory' would have to mean his soul, which R. Johanan regards as unsuited to the context. Therefore 'glory,' must refer to his garments, which dignify him, whilst 'beneath his 'glory' denotes the body. Tahath means both 'beneath' and 'instead'. He too maintains that the body shall be burnt and translates, instead of his glory — sc. his body there shall be the ashes to which it is reduced. v. Sanh. 52a. He translates tahath 'beneath', like R. Johanan, and 'glory' his body, like R. Eleazar, and hence arrives at this conclusion. — In Sanh. 94a R. Eleazar's view and R. Samuel b. Nahmani's are combined; v. ibid., Sonc. ed., p. 634. Tractate List / Glossary / / Bible Reference |  |  |