Shabbat 126

מרעהו חסד שכן בלשון יונית קורין לכלב למס רב נחמן בר יצחק אמר אף פורק ממנו יראת שמים שנאמר (איוב ו, יד) ויראת שדי יעזוב

kindness should be shewed from his friend;<span class="x" onmousemove="('comment',' Job. VI, 14. ');">¹</span>

ההיא איתתא דעיילא לההוא ביתא למיפא נבח בה כלבא איתעקר ולדה אמר לה מרי דביתא לא תידחלי דשקילי ניביה ושקילין טופריה אמרה ליה שקולא טיבותיך ושדיא אחיזרי כבר נד ולד

and in Greek a dog is called lamos.<span class="x" onmousemove="('comment',' Perhaps from the Gk. [G]. Thus he translates: on account of a (wild) dog, love is kept back from one's neighbour. ');">²</span>

אמר רב הונא מאי דכתיב (קהלת יא, ט) שמח בחור בילדותך ויטיבך לבך בימי בחורותיך והלך בדרכי לבך ובמראה עיניך ודע כי על כל אלה יביאך האלהים במשפט עד כאן דברי יצר הרע מכאן ואילך דברי יצר טוב

R. Nahman b. Isaac said: He also casts off the fear of Heaven from himself, as it is said, and he forsaketh the fear of the Almighty.<span class="x" onmousemove="('comment',' Ibid. ');">³</span>

ריש לקיש אמר עד כאן לדברי תורה מכאן ואילך למעשים טובים:

A certain woman entered a house to bake. The dog barked at her, [whereupon] her child<span class="x" onmousemove="('comment',' She was pregnant. ');">⁴</span>

בירית טהורה: אמר רב יהודה בירית זו אצעדה

moved [from its place]. Said the householder to her, 'Fear not: his fangs and claws have been extracted.' 'Take your favours and throw them on the thorns,' she retorted, 'the child has already moved.'

מתיב רב יוסף בירית טהורה ויוצא בה בשבת ואילו אצעדה טמאה היא

R. Huna said: What is meant by the verse, Rejoice, O young man, In thy youth; and let thy heart cheer thee in the days of thy youth, and walk in the ways of thine heart, and in the sight of thine eyes: but know thou, that for all these things God will bring thee into judgement?<span class="x" onmousemove="('comment',' Eccl. XI, 9. ');">⁵</span>

ה"ק בירית תחת אצעדה עומדת

Thus far are the words of Evil Desire; thereafter are the words of Good Desire.<span class="x" onmousemove="('comment',' From 'Rejoice' to 'thine eyes' is spoken by the Tempter (sin personified), urging man to sin; 'but know thou, etc.' is the warning of Good Desire, man's better nature (Rashi). Maharsha explains it differently. ');">⁶</span>

יתיב רבין ורב הונא קמיה דרב ירמיה ויתיב רב ירמיה וקא מנמנם ויתיב רבין וקאמר בירית באחת כבלים בשתים

Resh Lakish said: Thus far the reference is to study;<span class="x" onmousemove="('comment',' Lit., 'the words of the Torah'. ');">⁷</span>

א"ל רב הונא אלו ואלו בשתים ומטילין שלשלת ביניהן ונעשו כבלים

thereafter, to good deeds.<span class="x" onmousemove="('comment',' Rejoice in your youth, when you can study, and apply your heart and eyes. i.e., your full understanding, to same. But know that you will be judged for non-fulfilment of the precepts learned by you in your studies. ');">⁸</span>

ושלשלת שבו משויא ליה מנא

A BERITH IS CLEAN. Rab Judah said: A berith is a bracelet.<span class="x" onmousemove="('comment',' For the hand. ');">⁹</span>

וכ"ת כרבי שמואל בר נחמני דאמר רבי שמואל בר נחמני א"ר יוחנן מניין למשמיע קול בכלי מתכות שהוא טמא שנאמר (במדבר לא, כג) כל דבר אשר יבא באש אפילו דיבור במשמע

R. Joseph objected: A BERITH IS CLEAN, AND ONE MAY GO OUT WITH IT ON THE SABBATH; but a bracelet is [liable to become] unclean? — He meant this: A berith stands in the place of a bracelet.<span class="x" onmousemove="('comment',' It corresponds to a bracelet, i.e., the bracelet encircles the arm while the berith encircles the foot. ');">¹⁰</span>

בשלמא התם קא בעו לה לקלא וקעביד מעשה הכא מאי מעשה קעביד

Rabin and R. Huna were sitting before R. Jeremiah, and R. Jeremiah was dozing. Now Rabin sat and said: A berith is on one [leg]; whilst kebalim [ankle-chain] is on two.<span class="x" onmousemove="('comment',' V. Krauss, T.A. I, pp. 205 and 665 (n. 977) on these terms. ');">¹¹</span>

הכא נמי קא עביד מעשה דאמר רבה בר בר חנה א"ר יוחנן משפחה אחת היתה בירושלים שהיו פסיעותיהן גסות והיו בתולותיהן נושרות עשו להן כבלים והטילו שלשלת ביניהן שלא יהיו פסיעותיהן גסות ולא היו בתולותיהן נושרות איתער בהו ר' ירמיה אמר להו יישר וכן א"ר יוחנן

Said R. Huna to him, Both are on two, but a chain is placed between them and they become kebalim [anklets]. Does then the chain turn it into a utensil?<span class="x" onmousemove="('comment',' That it is susceptible to uncleanness, as taught in the Mishnah. Surely not! ');">¹²</span>

כי אתא רב דימי א"ר יוחנן מניין לאריג כל שהוא שהוא טמא מציץ

And should you answer, This is in accordance with R. Samuel b. Nahmani, for R. Samuel b. Nahmani said in R. Jonathan's name: How do we know that a metal object which causes sound is unclean? Because it is said: Everything [dabar] that may abide the fire, ye shall make go through the fire:<span class="x" onmousemove="('comment',' Num. XXXI, 23. ');">¹³</span>

א"ל אביי וציץ אריג הוא והתניא ציץ כמין טס. של זהב ורוחב שתי אצבעות ומוקף מאוזן לאוזן וכתוב עליו בב' שיטין יו"ד ה"א למעלה וקודש למ"ד למטה

even speech [dibbur — i.e., sound] is implied.<span class="x" onmousemove="('comment',' V. supra 58b for notes. ');">¹⁴</span>

ואמר ר' אליעזר בר' יוסי אני ראיתיו בעיר רומי וכתוב קדש לה' בשיטה אחת

— As for there, it is well: it [the utensil] is needed for sound<span class="x" onmousemove="('comment',' E.g., a bell. ');">¹⁵</span>

כי סליק רב דימי לנהרדעא שלח להו דברים שאמרתי לכם טעות הם בידי ברם כך אמרו משום רבי יוחנן מניין לתכשיט כ"ש שהוא טמא מציץ ומניין לאריג כ"ש שהוא טמא (ויקרא יא, לב) מאו בגד

and it performs an action;<span class="x" onmousemove="('comment',' Viz., it makes a sound. ');">¹⁶</span>

תנו רבנן אריג כ"ש טמא ותכשיט כ"ש טמא אריג ותכשיט כ"ש טמא מוסף שק על הבגד שטמא משום אריג

but here, what action does it perform?<span class="x" onmousemove="('comment',' Though, of course, it holds up the stockings, that does not make it a utensil, which must serve an independent function, whereas this is merely an adjunct, as it were, to the stockings. ');">¹⁷</span>

אמר רבא אריג כל שהוא טמא מאו בגד תכשיט כל שהוא טמא מציץ אריג ותכשיט כל שהוא טמא (במדבר לא, נא) מכל כלי מעשה

— Here too it performs an action, for Rabbah b. Bar Hanah said in R. Johanan's name: There was a certain family in Jerusalem that had large steps, whereby their virginity was destroyed. So they made them leg-suspenders and placed a chain between them, that their steps should not be large, and then their virginity was not destroyed. R. Jeremiah awoke at that and exclaimed to them, Well spoken!<span class="x" onmousemove="('comment',' Lit., (with vf understood) 'thy strength be well'. ');">¹⁸</span>

א"ל ההוא מרבנן לרבא ההוא במדין כתיב

and thus did R. Johanan say [too].

א"ל גמר

When R. Dimi came,<span class="x" onmousemove="('comment',' V. p. 12, n. 9. ');">¹⁹</span> he said in the name of R. Johanan: How do we know that woven [material] of whatever size is [liable to become] unclean? From the ziz.<span class="x" onmousemove="('comment',' The headplate worn by the High Priest, v. Ex. XXVIII, 36ff. Though quite small, it was counted among the High Priest's adornments, and was therefore susceptible to uncleanness. ');">²⁰</span> Said Abaye to him, Was then the ziz woven? But it was taught: The ziz was a kind of golden plate two fingerbreadths broad, and it stretched round [the forehead] from ear to ear, and upon it was written in two lines 'yod he' above and 'Holy lamed' below.<span class="x" onmousemove="('comment',' I.e., the Divine Name on the upper line and 'Holy unto' on the lower line. ');">²¹</span> But R. Eliezer son of R. Jose said: I saw it in the city of Rome,<span class="x" onmousemove="('comment',' Whither it was taken after the destruction of the Temple. ');">²²</span> and 'Holy unto the Lord' was written in one line.<span class="x" onmousemove="('comment',' From this Baraitha we see that the ziz was not of woven material. ');">²³</span> When R. Dimi went up to Nehardea, he sent word: The things that I told you were erroneous. But in truth it was thus said on R. Johanan's authority: How do we know that an ornament of whatever size is [liable to become] unclean? From the headplate. And how do we know that woven material of whatever size is unclean? From [the phrase] or raiment.<span class="x" onmousemove="('comment',' Lev. XI, 32. 'Or' is an extension. ');">²⁴</span> Our Rabbis taught: Woven stuff of whatever size is unclean, and an ornament of whatever size is unclean. [An object partly] woven and [partly] an ornament of whatever size is unclean.<span class="x" onmousemove="('comment',' Tosaf. observes that this implies that nevertheless some minimum is required in the size of woven material and ornaments. ');">²⁵</span> A sack goes beyond a garment, in that it is unclean as woven material.<span class="x" onmousemove="('comment',' This is explained below. ');">²⁶</span> Raba said: Woven stuff of whatever size is unclean: this is [deduced] from, 'or raiment'. An ornament of whatever size is unclean: [this is learnt] from the headplate. [An object partly] woven and [partly] an ornament of whatever size is unclean: this is [deduced] from, every serviceable utensil.<span class="x" onmousemove="('comment',' Num. XXXI, 51 (E. V.: all wrought jewels). ');">²⁷</span> Said one of the Rabbis to Raba, But that is written in reference to Midian?<span class="x" onmousemove="('comment',' Which treats of defilement through the dead. Such is graver than uncleanness through dead reptiles (sherazim), which it is sought to prove here. ');">²⁸</span> We learn