Shabbat 124

ומאי ר' מאיר דתניא לא תצא אשה במפתח שבידה ואם יצאת חייבת חטאת דברי רבי מאיר רבי אליעזר פוטר בכובלת ובצלוחית של פלייטון

And what is [this reference to] R. Meir?<span class="x" onmousemove="('comment',' Where is R. Meir's view found without that of the Rabbis that R. Eliezer should refer exclusively to his ruling? ');">¹</span>

כובלת מאן דכר שמה

— As it was taught: A woman may not go out with a key in her hand, and if she does, she incurs a sin-offering; this is R. Meir's view. R. Eliezer holds her non-culpable in the case of a kobeleth and a flask of spikenard oil. Who mentioned a kobeleth?<span class="x" onmousemove="('comment',' R. Eliezer's ruling does not bear upon R. Meir's statement. ');">²</span>

חסורי מחסרא והכי קתני וכן בכובלת וכן בצלוחית של פלייטון לא תצא ואם יצאה חייבת חטאת דברי רבי מאיר רבי אליעזר פוטר בכובלת ובצלוחית של פלייטון במה דברים אמורים כשיש בהם בושם אבל אין בהם בושם חייבת

— There is a lacuna, and it was thus taught: And she may likewise not go out with a kobeleth or a flask of spikenard oil; and if she does, she incurs a sin-offering: this is R. Meir's view. R. Eliezer holds her non-culpable in the case of a kobeleth and a flask of spikenard oil. When is that said? When they contain perfume;<span class="x" onmousemove="('comment',' Then they are ornaments. ');">³</span>

אמר רב אדא בר אהבה זאת אומרת המוציא אוכלין פחות מכשיעור בכלי חייב דהא אין בה בושם כפחות מכשיעור בכלי דמי וקתני חייבת

but if they do not contain perfume, she is culpable.<span class="x" onmousemove="('comment',' Because they are burdens. ');">⁴</span>

רב אשי אמר בעלמא אימא לך פטור ושאני הכא דליתיה לממשא כלל:

R. Adda b. Ahabah said: This implies that if one carries out less than the statutory quantity of food in a utensil, he is culpable. For when it [the flask] does not contain perfume, it is analogous to less than the statutory quantity [of food carried out] in a utensil, and yet it is taught that she is culpable.<span class="x" onmousemove="('comment',' V. 76b; also 93b for an opposing view. Liability is incurred for carrying out any quantity of perfume, no matter how little. Now even a flask without any perfume at all contains its fragrance: this fragrance may be regarded as less than the minimum quantity of food which imposes liability, and R. Eliezer rules that when it is together with the utensil it does involve culpability. — The opposing view on 93b is that the utensil is merely subordinate in purpose to the food, and since the food does not impose liability, the utensil does not either. ');">⁵</span>

(עמוס ו, ו) וראשית שמנים ימשחו אמר רב יהודה אמר שמואל זה פלייטון

R. Ashi said: In general I may hold that there is no liability, but here it is different, because there is nothing concrete at all.<span class="x" onmousemove="('comment',' Mere fragrance is not a concrete object; hence the utensil cannot be subordinate to it, but is an independent article, for which liability is incurred. But even a very small quantity of food may render the utensil subordinate to it. ');">⁶</span>

מתיב רב יוסף אף על פלייטון גזר רבי יהודה בן בבא ולא הודו לו ואי אמרת משום תענוג אמאי לא הודו לו

And anoint themselves with the chief ointments:<span class="x" onmousemove="('comment',' Amos VI, 6. ');">⁷</span>

אמר ליה אביי ולטעמיך הא דכתיב (עמוס ו, ו) השותים במזרקי יין ר' אמי ור' אסי חד אמר קנישקנין וחד אמר שמזרקין כוסותיהן זה לזה הכא נמי דאסיר והא רבה בר רב הונא איקלע לבי ריש גלותא ושתה בקנישקנין ולא אמר ליה ולא מידי

Rab Judah said in Samuel's name: This refers to spikenard oil. R. Joseph objected: R. Judah b. Baba forbade spikenard oil too, but they [the Sages] did not agree with him.<span class="x" onmousemove="('comment',' This was during the Hadrianic persecutions, when luxuries were proscribed. ');">⁸</span>

אלא כל מידי דאית ביה תענוג ואית ביה שמחה גזרו רבנן אבל מידי דאית ביה תענוג ולית ביה שמחה לא גזרו רבנן:

Now if you say [that the prophet's objection] is on account of its being a luxury,<span class="x" onmousemove="('comment',' The people, by setting their minds on such things, disregarded the essentials, viz., the teachings of the prophets. ');">⁹</span>

(עמוס ו, ד) השוכבים על מטות שן וסרוחים על ערשותם אמר רבי יוסי ברבי חנינא מלמד שהיו משתינין מים בפני מטותיהן ערומים

why did they not agree with him? Said Abaye to him, Then on your view, when it is written, that drink in bowls of [mizreke] wine,<span class="x" onmousemove="('comment',' Ibid. ');">¹⁰</span>

מגדף בה ר' אבהו אי הכי היינו דכתיב (עמוס ו, ז) לכן עתה יגלו בראש גולים משום דמשתינין מים בפני מטותיהם ערומים יגלו בראש גולים

[which] R. Ammi and R. Assi — one interpreted it [as meaning] kenishkanim,<span class="x" onmousemove="('comment',' A cup with spouts, enabling several persons to drink from it; v. T.A. II, pp. 280 and 641 (n. 237). ');">¹¹</span>

אלא א"ר אבהו אלו בני אדם שהיו אוכלים ושותים זה עם זה ודובקין מטותיהן זו בזו ומחליפין נשותיהן זה עם זה ומסריחין ערסותם בשכבת זרע שאינו שלהן

while the other said, It means that they threw [mezarkim] their goblets to each other<span class="x" onmousemove="('comment',' Both derive mizreke from zarak, to throw, the first holds that the wine was 'thrown', i.e., passed from one spout to the other. — Thus the prophet criticizes this too as an unnecessary luxury. ');">¹²</span>

א"ר אבהו ואמרי לה במתניתא תנא ג' דברים מביאין את האדם לידי עניות ואלו הן המשתין מים בפני מטתו ערום ומזלזל בנטילת ידים ושאשתו מקללתו בפניו

— is that too forbidden? Surely Rabbah son of R. Huna visited the house of the Resh Galutha,<span class="x" onmousemove="('comment',' V. p. 217. n. 7. ');">¹³</span>

המשתין מים בפני מטתו ערום אמר רבא לא אמרן אלא דמהדר אפיה לפורייה אבל לבראי לית לן בה

who drank from a kenishkanim, yet he said nothing to him!<span class="x" onmousemove="('comment',' In reproof. ');">¹⁴</span>

ומהדר אפיה לפורייה נמי לא אמרן אלא לארעא אבל במנא לית לן בה

But whatever provides both enjoyment and rejoicings, the Rabbis forbade; but that which is a luxury but not associated with rejoicing, the Rabbis did not forbid.

ומזלזל בנטילת ידים אמר רבא לא אמרן אלא דלא משא ידיה כלל אבל משא ולא משא לית לן בה

That lie upon beds of ivory, and stretch themselves [seruhim] upon their couches.<span class="x" onmousemove="('comment',' Ibid. 4. ');">¹⁵</span>

ולאו מלתא היא דאמר רב חסדא אנא משאי מלא חפני מיא ויהבו לי מלא חפני טיבותא

R. Jose son of R. Hanina said: This refers to people who urinate before their beds naked.<span class="x" onmousemove="('comment',' Translating seruhim that act indecently. ');">¹⁶</span>

ושאשתו מקללתו בפניו אמר רבא על עסקי תכשיטיה וה"מ הוא דאית ליה ולא עביד:

R. Abbahu derided this: If so, is that why it is written: Therefore shall they now go captive with the first that go captive:<span class="x" onmousemove="('comment',' Ibid. 7. ');">¹⁷</span>

דרש רבא בריה דרב עילאי מאי דכתיב (ישעיהו ג, טז) ויאמר ה' יען כי גבהו בנות ציון שהיו מהלכות בקומה זקופה ותלכנה נטויות גרון שהיו מהלכות עקב בצד גודל ומשקרות עינים דהוה מלאן כוחלא לעינייהו ומרמזן הלוך וטפוף שהיו מהלכות ארוכה בצד קצרה (ישעיהו ג, טז) וברגליהן תעכסנה אמר רב יצחק דבי ר' אמי מלמד שמטילות מור ואפרסמון במנעליהן ומהלכות בשוקי ירושלים וכיון שמגיעות אצל בחורי ישראל בועטות בקרקע ומתיזות עליהם ומכניסות בהן יצר הרע כארס בכעוס

because they urinate before their beds naked they shall go captive with the first that go captive! Rather said R. Abbahu: This refers to people who eat and drink together, join their couches, exchange their wives, and make their couches foul [maserihim] with semen that is not theirs.

מאי פורענותיהם כדדריש רבה בר עולא (ישעיהו ג, כד) והיה תחת בושם מק יהיה מקום שהיו מתבשמות בו נעשה נמקים נמקים (ישעיהו ג, כד) ותחת חגורה נקפה מקום שהיו חגורות בצלצול נעשה נקפים נקפים (ישעיהו ג, כד) ותחת מעשה מקשה קרחה מקום שהיו מתקשטות בו נעשה קרחים קרחים (ישעיהו ג, כד) ותחת פתיגיל מחגורת שק פתחים המביאין לידי גילה יהיו למחגורת שק (ישעיהו ג, כד) כי תחת יופי אמר רבא היינו דאמרי אינשי חלופי שופרא כיבא

R. Abbahu<span class="x" onmousemove="('comment',' Amos VI, 6. ');">⁷</span>

(ישעיהו ג, יז) (וספח) ה' קדקוד בנות ציון אמר רבי יוסי ברבי חנינא מלמד שפרחה בהן צרעת כתיב הכא ושפח וכתיב התם (ויקרא יד, נו) לשאת ולספחת

said — others say, In a Baraitha it was taught: Three things bring man to poverty. viz., urinating in front of one's bed naked, treating the washing of the hands with disrespect,<span class="x" onmousemove="('comment',' Eating without washing the hands. ');">¹⁸</span>

וה' פתהן יערה רב ושמואל חד אמר שנשפכו כקיתון וחד אמר שנעשו פתחיהן כיער

and being cursed by one's wife in his presence. 'Urinating in front of one's bed naked': Raba said, This was said only when his face is turned to the bed: but if it is turned in the opposite direction, we have nought against it. And even when his face is turned to the bed, this was said only when it is on to the ground;<span class="x" onmousemove="('comment',' Their floors were of earth. ');">¹⁹</span>

אמר רב יהודה אמר רב אנשי ירושלים אנשי שחץ היו אדם אומר לחברו במה סעדת היום בפת עמילה או בפת שאינה עמילה ביין גורדלי או

but if it is into a vessel, we have nought against it. 'And the treating of the washing of the hands with disrespect': Raba said, This was said only when one does not wash his hands at all; but if he washes them inadequately,<span class="x" onmousemove="('comment',' Lit., 'he washes and does not wash', — i.e., he uses the barest minimum. ');">²⁰</span> we have nought against it. (But this is not so, for R. Hisda said: I washed with full handfuls of water and was granted full handfuls of prosperity).<span class="x" onmousemove="('comment',' Lit., 'goodness'. This shows that water must be used generously. ');">²¹</span> 'And being cursed by one's wife in his presence': Said Raba: [That is when she curses him] on account of her adornments.<span class="x" onmousemove="('comment',' Because he refuses them. ');">²²</span> But that is only when he has the means but does not provide them.<span class="x" onmousemove="('comment',' Cf. this with Raba's statement supra 32b, 33a. ');">²³</span> Raba son of R. Ilai lectured: What is meant by, Moreover the Lord said, Because the daughters of Zion are haughty?<span class="x" onmousemove="('comment',' Isa. III, 16. ');">²⁴</span> That means that they walked with haughty bearing.<span class="x" onmousemove="('comment',' Lit., 'erect stature'. ');">²⁵</span> And walk with outstretched necks<span class="x" onmousemove="('comment',' Ibid. ');">²⁶</span> — they walked heel by toe.<span class="x" onmousemove="('comment',' I.e., with short mincing steps. One who walks with outstretched neck must take short steps, because he cannot see his feet (Rashi). ');">²⁷</span> And wanton [mesakroth] eyes:<span class="x" onmousemove="('comment',' Ibid. ');">²⁸</span> they filled their eyes with stibium and beckoned.<span class="x" onmousemove="('comment',' To the men. ');">²⁹</span> Walking and mincing: they walked, a tall woman by the side of a short one. And making a tinkling [te'akasnah] with their feet: R. Isaac of the School of R. Ammi said: This teaches that they placed myrrh and balsam in their shoes and walked through the market-places of Jerusalem, and on coming near to the young men of Israel, they kicked their feet and spurted it on them, thus instilling them with passionate desire like with serpent's poison.<span class="x" onmousemove="('comment',' Reading 'akus (serpent) and connecting te'akasnah with it by a play on words. ');">³⁰</span> And what is their punishment? — As Rabbah b. 'Ulla lectured: And it shall come to pass, that instead of sweet spices [bosem] there shall be rottenness:<span class="x" onmousemove="('comment',' lbid. 24. ');">³¹</span> the place where they perfumed themselves [mithbasmoth] shall be decaying sores. And instead of a girdle a rope [nikpeh]: the place where they were girded with a girdle shall become full of bruises [nekafim]. And instead of well-set hair baldness: the place where they adorned themselves shall be filled with bald patches. And instead of a stomacher [pethigil] a girding of sackcloth: the openings that lead to [sensual] joy<span class="x" onmousemove="('comment',' Reading pethigil as an abbreviation for pethahim (openings) of gilah (joy). ');">³²</span> shall be for a girding of sackcloth. Branding [ki] instead of beauty: Said Raba, Thus men say, Ulcers instead of beauty. Therefore the Lord will smite with a scab [wesipah] the crown of the head of the daughters of Zion.<span class="x" onmousemove="('comment',' Isa. Ill, 17. ');">³³</span> R. Jose son of R. Hanina said: This teaches that leprosy broke out in them: here is written wesipah; whilst elsewhere it is written, [This is the law for all manner of plagues of leprosy …] and for a rising and for a scab [sapahath].<span class="x" onmousemove="('comment',' Lev. XIV, 56. ');">³⁴</span> And the Lord will lay bare [ye'areh] their secret parts:<span class="x" onmousemove="('comment',' Isa. Ill, 17. ');">³⁵</span> Rab and Samuel — one maintained: This means that they were poured out like a cruse;<span class="x" onmousemove="('comment',' I.e., they discharged an abundance of matter. Ye'areh (E. V. lay bare) is translated, will empty; cf. Gen. XXIV, 20: and She emptied (wate'ar) her pitcher. ');">³⁶</span> while the other said: Their openings became like a forest. Rab Judah said in Rab's name: The men of Jerusalem were vulgar. One would say to his neighbour, On what did you dine to-day: on well-kneaded bread or on bread that is not well kneaded;<span class="x" onmousemove="('comment',' The whole is a vulgar metaphor for the satisfaction of one's lust. ');">³⁷</span> on white wine<span class="x" onmousemove="('comment',' Gurdeli fr. garad, to scrape, means scraper, a nickname for an inferior white wine. ');">³⁸</span> or