Shabbat 131

ורבי יוסי אוסר

WHILE R. JOSE FORBIDS IT. AND IF IT HAS A RECEPTACLE FOR PADS,<span class="x" onmousemove="('comment',' Upon which the stump rests. ');">¹</span>

ואם יש לו בית קיבול כתיתין טמא

IT IS UNCLEAN.<span class="x" onmousemove="('comment',' 'Unclean' and 'clean' in this and similar passages means susceptible and not susceptible to uncleanness respectively. A wooden article is unclean only when it has a receptacle for objects to be carried therein. If the log is merely hollowed out for the stump, it is not a receptacle in this sense. ');">²</span>

סמוכות שלו טמאין מדרס ויוצאין בהן בשבת ונכנסין בהן בעזרה

HIS SUPPORTS<span class="x" onmousemove="('comment',' Leather supports for one who is stumped in both legs. ');">³</span>

כסא וסמוכות שלו טמאין מדרס ואין יוצאין בהן בשבת ואין נכנסין בהן בעזרה

ARE UNCLEAN THROUGH MIDRAS,<span class="x" onmousemove="('comment',' If he is a zab, q.v. Glos. Midras, lit., 'treading' is the technical term for the uncleanness occasioned by a zab through bringing his weight to bear upon an object, e.g., by treading, sitting, or leaning, even if he does not actually touch it with his body. The degree of defilement imposed thereby is called 'the principal degree of uncleanness' (Heb. ab, father), and is only one grade less than that of a corpse: cf. p. 55, n. 6. ');">⁴</span>

לוקטמין טהורין ואין יוצאין בהן:

AND ONE MAY GO OUT THEREWITH ON THE SABBATH,<span class="x" onmousemove="('comment',' They rank as ornaments. ');">⁵</span>

<big><strong>גמ׳</strong></big> אמר ליה רבא לרב נחמן היכי תנן אמר ליה לא ידענא הילכתא מאי אמר ליה לא ידענא

AND ENTER THE TEMPLE COURT WHILST WEARING THEM.<span class="x" onmousemove="('comment',' Though one may not enter wearing his shoes (Ber. 54a), these are not accounted as such. ');">⁶</span>

איתמר אמר שמואל אין הקיטע וכן אמר רב הונא אין הקיטע אמר רב יוסף הואיל ואמר שמואל אין הקיטע ואמר רב הונא אין הקיטע אנן נמי ניתני אין הקיטע

HIS STOOL AND SUPPORTS<span class="x" onmousemove="('comment',' This refers to one who is unable to walk upon supports alone, the muscles of his foreleg being atrophied or paralysed. A stool is made for him, and also supports for his stumps, and he propels himself along with his hands and just a little with his feet too. R. Israel Lipshitz in his commentary [H] on Mishnah seems to translate [H] here as referring to the hand supports used by the cripple in propelling himself along, and not to the foot supports, which meaning it bears in the earlier clause. ');">⁷</span>

מתקיף לה רבא בר שירא לא שמיע להו הא דמתני ליה רב חנן בר רבא לחייא בר רב קמיה דרב בקיטונא דבי רב אין הקיטע יוצא בקב שלו דברי ר' מאיר ור' יוסי מתיר ומחוי ליה רב איפוך אמר רב נחמן בר יצחק וסימנא סמך סמך

ARE UNCLEAN AS MIDRAS, AND ONE MAY NOT GO OUT WITH THEM ON THE SABBATH,<span class="x" onmousemove="('comment',' Rashi: as he does not actually walk upon them, they dangle in the air and may fall off, which will cause him to carry them in the street. ');">⁸</span>

ואף שמואל הדר ביה דתנן חלצה בסנדל שאינו שלו בסנדל של עץ או של שמאל בימין חליצה כשרה

AND ONE MAY NOT ENTER THE TEMPLE COURT WITH THEM.<span class="x" onmousemove="('comment',' There seems no adequate reason for this, and most commentators are silent upon the matter. Tosaf. Yom Tob states that 'ONE MAY NOT … SABBATH' refers only to the 'SUPPORTS' mentioned in the first clause, not to the 'STOOL AND ITS SUPPORTS' (he appears to agree with R. Israel Lipshitz in his interpretation), which are mentioned only to teach that they are unclean as midras. ');">⁹</span>

ואמרינן מאן תנא אמר שמואל ר"מ היא דתנן הקיטע יוצא בקב שלו דברי ר"מ ר' יוסי אוסר

AN ARTIFICIAL ARM [LUKITMIN]<span class="x" onmousemove="('comment',' Jast. s.v. [H]: for carrying burdens. Rashi: a kind of mask for frightening children. The actual meaning of the word is discussed in the Gemara. ');">¹⁰</span>

ואף רב הונא הדר ביה דתניא סנדל של סיידין טמא מדרס ואשה חולצת בו ויוצאין בו בשבת דברי ר"ע ולא הודו לו

IS CLEAN, BUT ONE MAY NOT GO OUT THEREWITH.<span class="x" onmousemove="('comment',' Jast.: because it is intended for carrying burdens. Rashi: because it is neither useful nor ornamental. ');">¹¹</span>

והתניא הודו לו אמר רב הונא מאן הודו לו ר' מאיר ומאן לא הודו לו ר' יוסי

<b><i>GEMARA</i></b>. Raba asked R. Nahman, How do we learn [this]?<span class="x" onmousemove="('comment',' The text seems to have been doubtful, and it was not clear whether R. Meir gave a lenient ruling and R. Jose a stringent one or the reverse. V. Weiss, Dor, II, 213 seqq. on doubtful and corrupt readings in the Mishnah. ');">¹²</span>

(אמר רב יוסף) מאן לא הודו לו ר' יוחנן בן נורי דתנן כוורת של קש ושפופרת של קנים ר"ע מטמא ור' יוחנן בן נורי מטהר

I do not know, replied he. What is the law? I do not know, was his answer. It was stated: Samuel said: A stump-legged person may not, [etc.]; and R. Huna said likewise: A stump-legged person may not, [etc.].<span class="x" onmousemove="('comment',' This was their text in the Mishnah; thus it differed from ours. ');">¹³</span>

אמר מר סנדל של סיידין טמא מדרס הא לאו להילוכא עבדי אמר רב אחא בר רב עולא שכן הסייד מטייל בו עד שמגיע לביתו:

R. Joseph observed: Since Samuel said: A stump-legged person may not [etc.], and R. Huna [also] said: A stump-legged person may not [etc.], then we too should learn, A stump-legged person may not. Rabbah b. Shila demurred: Did they not hear what R. Hanan b. Raba recited to Hiyya b. Rab before Rab in a little room of Rab's academy: A stump-legged person may not go out with his wooden stump: this is R. Meir's view; but R. Jose permits it; whereupon Rab signalled to them that it was the reverse? R. Nahman b. Isaac observed: And your token is samek samek.<span class="x" onmousemove="('comment',' Samek (x) is a letter of the Hebrew alphabet. Thus R. Jose (hxuh) forbids (rxut), the samek occurring in the name and in the ruling. ');">¹⁴</span>

ואם יש לו בית קיבול כתיתין טמא: אמר אביי טמא טומאת מת ואין טמא מדרס רבא אמר אף טמא מדרס

Now, Samuel too retracted.<span class="x" onmousemove="('comment',' 'Too' in the sense that he too subsequently held as Rab. ');">¹⁵</span>

אמר רבא מנא אמינא לה דתנן עגלה של קטן טמאה מדרס ואביי אמר התם סמיך עילויה הכא לא סמיך עילויה

For we learnt: If she performs <i>halizah</i><span class="x" onmousemove="('comment',' V. Glos. ');">¹⁶</span>

אמר אביי מנא אמינא לה דתניא מקל של זקנים טהור מכלום

with a shoe that is not his,<span class="x" onmousemove="('comment',' Sc. her brother-in-law's. ');">¹⁷</span>

ורבא התם

with a wooden shoe, or with a left-footed [shoe] placed on the right foot, the <i>halizah</i> is valid. Now we observed, Which Tanna [rules thus]?<span class="x" onmousemove="('comment',' That a wooden shoe comes within the term and she shall loose his shoe' (Deut. XXV, 9). ');">¹⁸</span> Said Samuel, R. Meir: For we learnt: A STUMP-LEGGED PERSON MAY GO OUT WITH HIS WOODEN STUMP: THIS IS R. MEIR'S VIEW; WHILE R. JOSE FORBIDS IT.<span class="x" onmousemove="('comment',' R. Meir regards even a hollowed-out log as a shoe, though it is unusual, and the same applies here, though wood is an unusual material for a shoe. Thus Samuel quotes Rab's version of the Mishnah. ');">¹⁹</span> Now, R. Huna too retracted. For it was taught: A lime burner's shoe<span class="x" onmousemove="('comment',' Rashi states two views: (i) that it was of wood; (ii) that it was of straw. Rashi and Tosaf. incline to the latter view. ');">²⁰</span> is unclean as midras, a woman may perform <i>halizah</i> therewith, and one may not go out with it on the Sabbath: this is R. Akiba's view; but they [the Sages] did not agree with him. But it was taught:<span class="x" onmousemove="('comment',' Wilna Gaon emends: but we learnt, since the citation is from a Mishnah. ');">²¹</span> They agree with him? — Said R. Huna, Who agreed with him? R. Meir.<span class="x" onmousemove="('comment',' V. n. 6; the same argument applies here. ');">²²</span> And who did not agree with him? R. Jose.<span class="x" onmousemove="('comment',' Thus he accepts our version of the Mishnah. ');">²³</span> R. Joseph said: Who did not agree with him? R. Johanan b. Nuri. For we learnt: A hive of straw and a tube of canes:<span class="x" onmousemove="('comment',' Or reeds, Wilna Gaon emends: A straw mat and a tube of straw. ');">²⁴</span> R. Akiba declares it unclean; while R. Johanan b. Nuri declares it clean.<span class="x" onmousemove="('comment',' The former holds that straw is the same as wood, which is susceptible to uncleanness, while the latter regards it as a different material. ');">²⁵</span> The Master said: 'A lime-burner's shoe is unclean as midras'. But it is not made for walking?<span class="x" onmousemove="('comment',' It was put on over the ordinary leather shoe to protect the latter from the burning action of the lime. In order to be subject to midras uncleanness an object must be used for walking, sitting, or lying upon. ');">²⁶</span> — Said R. Aha son of R. 'Ulla: That is because the lime-burner walks in it until he comes home. AND IF IT HAS A RECEPTACLE FOR PADS, IT IS UNCLEAN. Abaye said: It has the uncleanness of a corpse, but not midras; Raba said: It is unclean even as midras.<span class="x" onmousemove="('comment',' 'The uncleanness of a corpse' is mentioned merely as an example of any ordinary defilement, where the uncleanness of the object defiled is one degree less than that of the object which defiles it, and which requires either actual contact or that the object be under the same covering as the corpse. Thus Abaye holds that it attains even a primary degree of uncleanness (ab hatum'ah) through a corpse, which itself possesses a supra-primary degree of uncleanness, but not through the midras of a zab. Abaye holds that the wooden stump is not made primarily for leaning upon. ');">²⁷</span> Said Raba: Whence do I know it? For we learnt: A child's waggonette<span class="x" onmousemove="('comment',' Rashi: on which it is carried, thus a perambulator. Tosaf. with which a child learns to walk, by holding on to it. ');">²⁸</span> is unclean as midras. But Abaye said: There he [the child] leans upon it, but here he [the stump-legged person] does not lean upon it. Abaye said: How do I know it? Because it was taught: A staff of old men is completely clean.<span class="x" onmousemove="('comment',' I.e., it is susceptible neither to midras nor to any other form of defilement. It is not susceptible to midras because it is not made for leaning, since one walks on his feet. This shows that though one does lean on it occasionally, yet since that is not its main purpose, it is not defiled as midras, and the same applies here. — It is not susceptible to other forms of defilement because it is a wooden utensil without a cavity (p. 238, n. 6). ');">²⁹</span> And Raba?<span class="x" onmousemove="('comment',' How does he rebut this proof? ');">³⁰</span> — There