Shabbat 100

נזיר חופף ומפספס אבל לא סורק

A nazirite may cleanse [his hair]<span class="x" onmousemove="('comment',' By rubbing it (hafaf denotes to rub) with sand or natron. ');">¹</span>

אלא הא והא ר' יהודה היא ותרי תנאי אליבא דר' יהודה האי תנא אליבא דר' יהודה סבר גריר והאי תנא אליבא דר' יהודה סבר לא גריר

and part it,<span class="x" onmousemove="('comment',' With his fingers (Jast.). Rashi: he may beat out his hair. ');">²</span>

במאי אוקימתא כר' יהודה אימא סיפא אבל פניו ידיו ורגליו מותר הא מעבר שיער

but he must not comb it.<span class="x" onmousemove="('comment',' With a comb. A nazirite may not cut his hair (v. Num, VI, 5); a comb is certain to pull some hair out (v. T.A. II, 197 and note a.l.), and therefore it is forbidden as cutting. Now the first clause permits sand or natron: it can only agree with R. Simeon, who holds that what is unintentional is permitted, and it must be assumed therefore that sand or natron is not bound to pull out the hair. But that being so, R. Simeon will permit it on the Sabbath too. ');">³</span>

איבעית אימא בקטן ואיבעית אימא באשה ואיבעית אימא בסריס

Rather both are according to R. Judah, yet two Tannaim differ as to R. Judah's view: one Tanna holds that in R. Judah's view they [natron and sand] smooth,<span class="x" onmousemove="('comment',' Lit., 'scrape'. ');">⁴</span>

אמר רב יהודה עפר לבינתא שרי אמר רב יוסף כוספא דיסמין שרי אמר רבא עפר פלפלי שרי אמר רב ששת ברדא שרי

while the other Tanna holds that in R. Judah's view they do not smooth. How have you explained them? As agreeing with R. Judah! Then consider the second clause: 'But the face, hands, and feet are permitted';<span class="x" onmousemove="('comment',' This follows the prohibition of cleansing the hair with natron or sand. ');">⁵</span>

מאי ברדא אמר רב יוסף תילתא אהלא ותילתא אסא ותילתא סיגלי אמר רב נחמיה בר יוסף כל היכא דליכא רובא אהלא שפיר דמי

but surely it removes the hair? — If you wish, I can answer that it refers to a child; alternatively, to a woman, another alternative, to a eunuch [by nature].<span class="x" onmousemove="('comment',' None of these three have hair on the face or body. ');">⁶</span>

בעו מיניה מרב ששת מהו לפצוע זיתים בשבת אמר להו וכי בחול מי התירו קסבר משום הפסד אוכלין

Rab Judah said: Powdered brick is permitted.<span class="x" onmousemove="('comment',' For cleaning the face, even to one who has a beard. ');">⁷</span>

לימא פליגא דשמואל דאמר שמואל עושה אדם כל צורכו בפת אמרי פת לא מאיסא הני מאיסי

R. Joseph said: Poppy pomace [scented] with jasmine is permitted.<span class="x" onmousemove="('comment',' To be used as lotion. ');">⁸</span>

אמימר ומר זוטרא ורב אשי הוו יתבי אייתו לקמייהו ברדא אמימר ורב אשי משו מר זוטרא לא משא אמרו ליה לא סבר לה מר להא דאמר רב ששת ברדא שרי אמר להו רב מרדכי בר מיניה דמר דאפילו בחול נמי לא ס"ל

Raba said: Crushed pepper is permitted. R. Shesheth said: Barda is permitted. What is barda? — Said R. Joseph: [A compound consisting of] a third aloes, a third myrtle, and a third violets. R. Nehemiah b. Joseph said: Providing that there is not a greater quantity of aloes, it is well.<span class="x" onmousemove="('comment',' He permits even more than a third of aloes, but there must not be more of aloes than of the other ingredients combined, because aloes act as a depilatory. ');">⁹</span>

סבר לה כי הא דתניא מגרר אדם גלדי צואה וגלדי מכה שעל בשרו בשביל צערו אם בשביל ליפות אסור

R. Shesheth was asked: Is it permissible to bruise olives on the Sabbath?<span class="x" onmousemove="('comment',' May olives be bruised on a stone, which improves their taste? (Rashi) Ri: May one rub his face with olives, using them as a detergent? ');">¹⁰</span>

ואינהו כמאן סברוה כי הא דתניא רוחץ אדם פניו ידיו ורגליו בכל יום בשביל קונו משום שנאמר (משלי טז, ד) כל פעל ה' למענהו:

He answered them: Who permitted it then on weekdays? (He holds [that it is forbidden] on account of the destruction of food).<span class="x" onmousemove="('comment',' He regarded it as wanton waste. ');">¹¹</span>

רבי אלעזר בן עזריה אומר קופה מטה על צדה ונוטל שמא יטול וכו': אמר רבי אבא אמר רבי חייא בר אשי (אמר רב) הכל מודים שאם נתקלקלה הגומא שאסור להחזיר

Shall we say that he disagrees with Samuel; for Samuel said: One may do whatever he desires with bread? — I will tell you: A loaf [crumbled] is not repulsive, but these are.

תנן וחכמים אומרים נוטל ומחזיר היכי דמי אי דלא נתקלקלה הגומא. שפיר קא אמרי רבנן אלא לאו אף על פי דנתקלקלה הגומא

Amemar, Mar Zutra, and R. Ashi were sitting, when barda was brought before them.<span class="x" onmousemove="('comment',' On Sabbath. ');">¹²</span>

לא לעולם דלא נתקלקלה והכא בחוששין קמיפלגי מר סבר חוששין שמא נתקלקלה הגומא ומר סבר אין חוששין

Amemar and R. Ashi washed [their hands therewith]; Mar Zutra did not. Said they to him, Do you not accept R. Shesheth's ruling that barda is permitted? R. Mordecai answered them: Exclude the Master [Mar Zutra], who does not hold it [permitted] even on weekdays. His view is as what was taught: One may scrape off the dirt scabs and wound scabs that are on his flesh because of the pain;<span class="x" onmousemove="('comment',' Which their presence causes him. ');">¹³</span>

אמר רב הונא האי סליקוסתא דצה שלפה והדר דצה שריא ואי לאו אסיר

[but] if in order to beautify himself, it is forbidden.<span class="x" onmousemove="('comment',' Rashi: on account of, neither shall a man put on a woman's garment (Deut. XXII, 5), which he interprets as a general injunction against aping femininity. Self adornment for its own sake is a woman's prerogative! ');">¹⁴</span>

אמר שמואל האי סכינא דביני אורבי דצה שלפה והדר דצה שרי ואי לאו אסיר

And whose view do they adopt? — As what was taught: One must wash his face, hands, and feet daily in his Maker's honour, for it is said, The Lord hath made every thing for his own purpose.<span class="x" onmousemove="('comment',' Prov. XVI, 4. ');">¹⁵</span>

מר זוטרא ואיתימא רב אשי אמר בגורדיתא דקני שפיר דמי

R. ELEAZAR B. AZARIAH SAID: THE BASKET IS TILTED ON ONE SIDE AND [THE FOOD] IS REMOVED, LEST ONE LIFT [THE LID OF THE POT], etc. R. Abba said in R. Hiyya b. Ashi's name: All agree that if the cavity becomes disordered,<span class="x" onmousemove="('comment',' Its walls collapsing. ');">¹⁶</span>

אמר. ליה רב מרדכי לרבא מתיב רב קטינא תיובתא הטומן לפת וצנונות תחת הגפן אם היה מקצת עליו מגולים אינו חושש

we may not replace [the pot].<span class="x" onmousemove="('comment',' Because we thereby move the shearings. ');">¹⁷</span> We learnt: BUT THE SAGES SAY: ONE MAY TAKE AND REPLACE [IT]. What are the circumstances? If the cavity is not disordered, the Rabbis [surely] say well?<span class="x" onmousemove="('comment',' There can be no reason for prohibiting its return. ');">¹⁸</span> Hence it must mean even if the cavity becomes disordered!-No. In truth, it means that the cavity was not disordered, but here they differ as to whether we fear. One Master holds: We fear lest the cavity become disordered;<span class="x" onmousemove="('comment',' If one is permitted to remove the pot without tilting the basket on one side, we fear that he might replace it even if the walls of the cavity happened to collapse. ');">¹⁹</span> while the other Master holds: We do not fear. R. Hana said: With respect to selikustha,<span class="x" onmousemove="('comment',' A fragrant plant used after meals in place of burnt spices (Jast.). it was removed from its pot earth, its fragrance inhaled, and then put back. ');">²⁰</span> if one put it in, drew it out, and put it in again,<span class="x" onmousemove="('comment',' Before the Sabbath, thus loosening the earth around it. ');">²¹</span> it is permitted;<span class="x" onmousemove="('comment',' To remove it from the pot and replace it on the Sabbath. ');">²²</span> if not, it is forbidden. Samuel said: As regards the knife between the rows of bricks,<span class="x" onmousemove="('comment',' Where it was inserted for safety (Rashi). ');">²³</span> — if one inserted it, withdrew it, and reinserted it,<span class="x" onmousemove="('comment',' Cf. n. 3. ');">²⁴</span> it is permitted; if not, it is forbidden. Mar Zutra-others state R. Ashi-said: Yet it is well [to insert a knife] between the branches of a reed hedge.<span class="x" onmousemove="('comment',' The branches spreading from a common stem (Jast.). We do not fear that in removing it he may scrape off the peel of the reeds, which is forbidden. ');">²⁵</span> R. Mordecai said to Raba, R. Kattina raised an objection: if one stores turnips or radishes under a vine, provided some of their leaves are uncovered, he need have no fear