Shabbat 155

וליתא דרבי ינאי והכא בהא קמיפלגי ר"ש בן אלעזר סבר אבר קטן דגדול ואבר גדול דקטן בן יומו כי הדדי נינהו ורבי נתן סבר אבר קטן דגדול אין אבר גדול דקטן בן יומו לא מאי הוי עלה תא שמע דתניא רבי שמעון בן אלעזר אומר שמן כדי לסוך אבר קטן של קטן בן יומו:

R. Jannai's dictum being incorrect. But here they differ in this: R. Simeon b. Eleazar holds: an adult's small limb and a day-old infant's large limb are identical [in size]. While R. Nathan holds: Only an adult's small limb [creates culpability], but not the large limb of a day-old infant.<span class="x" onmousemove="('comment',' And the phrasing of the controversy must be interpreted accordingly. ');">¹</span> What is our decision thereon? — Come and hear: For it was taught, R. Simeon b. Eleazar said: Oil, as much as is required to rub in a small limb of a day-old infant.<span class="x" onmousemove="('comment',' Hence this must be his meaning in the controversy quoted, while R. Nathan disagrees, as suggested in the first explanation. ');">²</span>

מים כדי לשוף בהן את הקילור: אמר אביי מכדי כל מילתא דשכיחא ולא שכיחא אזול רבנן בתר דשכיחא לקולא שכיחא ושכיחא אזול רבנן בתר דשכיחא לחומרא

WATER, ENOUGH FOR RUBBING COLLYRIUM. Abaye said, Consider: Whatever has a common use and an uncommon use, the Rabbis followed the common use, [even] in the direction of leniency; where it has two common uses, the Rabbis followed the common use [which leads to] stringency. [Thus,] in the case of wine the drinking thereof is common, whilst its employment as a remedy is uncommon; hence the Rabbis followed its drinking use in the direction of leniency.<span class="x" onmousemove="('comment',' Teaching that the minimum which creates liability for carrying out is the average drink, though a lesser quantity is used for remedial purposes. — The others are explained similarly. ');">³</span> In the case of milk, the drinking<span class="x" onmousemove="('comment',' Lit., 'eating'. ');">⁴</span>

יין שתייתו שכיחא רפואתו לא שכיחא אזול רבנן בתר שתייתו דשכיחא לקולא חלב אכילתו שכיחא רפואתו לא שכיחא אזול רבנן בתר אכילתו לקולא דבש אכילתו שכיחא רפואתו שכיחא אזול רבנן בתר רפואתו לחומרא

thereof is common, whilst its employment as a remedy<span class="x" onmousemove="('comment',' By external application. ');">⁵</span> is uncommon: hence the Rabbis followed its drinking use in the direction of leniency. As for honey, both the eating thereof and its use as a remedy are common, [so] the Rabbis followed its use as a remedy in the direction of stringency.<span class="x" onmousemove="('comment',' As in the Mishnah, though for consumption the size of a dried fig — a greater standard — would be required. ');">⁶</span>

אלא מים מכדי שתייתו שכיחא רפואתו לא שכיחא מאי טעמא אזול רבנן בתר רפואתו לחומרא אמר אביי בגלילא שנו רבא אמר אפי' תימא בשאר מקומות כדשמואל דאמר שמואל כל שקייני מסו ומטללי לבר ממיא דמסו ולא מטללי:

But in the case of water — consider: its drinking is common, whereas its use for healing is uncommon: why then did the Rabbis follow its use for healing in the direction of stringency? — Said Abaye: They learnt this with reference to Galilee.<span class="x" onmousemove="('comment',' Rashi: whose inhabitants are poor. They would never use wine or milk for dissolving collyriuin, but only water, and so this use for water is as common as its drinking use. ');">⁷</span> Raba said: You may even say that this refers to other places, thus agreeing with Samuel. For Samuel said: All liquids<span class="x" onmousemove="('comment',' Used for dissolving collyrium. ');">⁸</span>

ושאר כל המשקין ברביעית: תנו רבנן דם וכל מיני משקין ברביעית רבי שמעון בן אלעזר אומר דם כדי לכחול בעין אחת שכן כוחלין לברקית ומאי נינהו דמא דתרנגולת ברא רשב"ג אומר דם כדי לכחול בו עין אחת שכן כוחלין ליארוד ומאי ניהו דמא דכרושתינא וסימניך גוא לגוא ברא לברא

heal [eye sickness] but dim [the eyesight], save water, which heals without dimming.<span class="x" onmousemove="('comment',' Hence this use too is common. ');">⁹</span> AND ALL OTHER LIQUIDS, A REBI'ITH. Our Rabbis taught; As for blood, and all [other] kinds of liquids, [the standard is] a rebi'ith. R. Simeon b. Eleazar said: Blood, as much as is required for painting one eye, because a cataract [of the eye] is painted [with blood]. And which [blood] is that? The blood of a wildfowl. R. Simeon b. Gamaliel said: Blood, as much as is required for painting one eye, because a white spot in the eye is painted [with blood]. And with what is that? with the blood of bats.<span class="x" onmousemove="('comment',' The word denotes with large eyeballs — a species of bats. ');">¹⁰</span>

בד"א במוציא אבל במצניע כל שהוא חייב רבי שמעון אומר בד"א במצניע אבל במוציא אינו חייב אלא ברביעית ומודים חכמים לר"ש במוציא שופכין לרה"ר ששיעורן ברביעית:

And your token is: within for within, without for without.<span class="x" onmousemove="('comment',' The white spot is within the eye, and the bat is generally found within human settlements; whereas a cataract protrudes on the outside of the eye, and the wildfowl too dwells without human settlements. ');">¹¹</span> Now this applies only to him who carries it out; but if one puts it away, no matter how little, he is liable.<span class="x" onmousemove="('comment',' This is explained below. ');">¹²</span>

אמר מר בד"א במוציא אבל במצניע כל שהוא אטו מצניע לאו מוציא הוא אמר אביי הכא במאי עסקינן בתלמיד שאמר לו רבו לך ופנה לי המקום לסעודה הלך ופנה לו דבר חשוב לכל חייב עילויה דבר שאינו חשוב לכל אי אצנעי' רביה מיחייב עילויה ואי לא לא מיחייב

R. Simeon said: This applies only to one who puts it away, but he who carries it out is culpable only when there is a rebi'ith. And the Sages agree with R. Simeon that if one carries out waste water into the street, the standard thereof is a rebi'ith. The Master said: 'Now this applies only to him who carries it out; but if one puts it away, no matter how little, [he is liable].' And he who puts it away. does he not carry it out?<span class="x" onmousemove="('comment',' Surely this alone is his sin. ');">¹³</span>

אמר מר מודים חכמים לר"ש במוציא שופכין לרה"ר ששיעורן ברביעית: שופכין למאי חזו אמר רבי ירמיה לגבל בהן את הטיט והתניא טיט כדי לעשות בהן פי כור לא קשיא הא דמיגבל הא דלא מיגבל לפי שאין אדם טורח לגבל טיט לעשות פי כור:

Said Abaye: The reference here is to an apprentice to whom his master said, 'Go, and clear me a place for a meal.' Now, if he goes and clears out [into the street] something that is valued by all, he is guilty on its account; something that is not valued by all: if his master had put it away,<span class="x" onmousemove="('comment',' For use, thus showing that he did value it. ');">¹⁴</span> he is guilty on its account; if not, he is not guilty.<span class="x" onmousemove="('comment',' This is consistent with R. Simeon's view (supra 76a) that one is guilty through another's intention. ');">¹⁵</span>

<big><strong>מתני׳</strong></big> המוציא חבל כדי לעשות אוזן לקופה גמי כדי לעשות תלאי לנפה ולכברה רבי יהודה אומר כדי ליטול ממנו מדת מנעל לקטן נייר כדי לכתוב עליו קשר מוכסין והמוציא קשר מוכסין חייב

The Master said: 'And the Sages agree with R. Simeon that if one carries out waste water into the street, the standard thereof is a rebi'ith.' For what is waste water fit?<span class="x" onmousemove="('comment',' No penalty is incurred for carrying out something that is entirely useless. ');">¹⁶</span> Said R. Jeremiah: To knead clay therewith. But it was taught: Clay, [the standard is] as much as is required for making the hole of a smelting pot?<span class="x" onmousemove="('comment',' The hole through which the bellows are inserted. This requires less clay than is made with a rebi'ith of water, and since the waste water is regarded as being for the purpose of making clay, the standard should be only as much as is required for kneading this smaller quantity. ');">¹⁷</span> There is no difficulty: in the latter case it is kneaded, but in the former it is not [already] kneaded, because no man troubles to knead clay [only] for making the hole of a smelting pot. <b><i>MISHNAH</i></b>. HE WHO CARRIES OUT CORD, [THE STANDARD IS] AS MUCH AS IS REQUIRED FOR MAKING A HANDLE FOR A BASKET; A REED CORD, AS MUCH AS IS REQUIRED FOR MAKING A HANGER FOR A SIEVE OR A BASKET-SIEVE. R. JUDAH SAID: AS MUCH AS IS REQUIRED FOR TAKING THE MEASURE OF A CHILD'S SHOE. PAPER, LARGE ENOUGH TO WRITE A TAX-COLLECTOR'S RECEIPT ON IT.<span class="x" onmousemove="('comment',' Lit., 'knot'. Rashi: the receipt was indicated by two letters above normal size. ');">¹⁸</span> (AND HE WHO CARRIES OUT A TAX-COLLECTOR'S RECEIPT IS LIABLE.)