Shabbat 160

Chapter 160

א ת"ר המוציא שיער כדי לגבל בו את הטיט [טיט] לעשות פי כור של צורפי זהב:
1 Our Rabbis taught: If one carries out hair, [the standard is] as much as is required for the kneading of clay;<span class="x" onmousemove="('comment',' Sc. as much clay as is made with a quarter log of waste water (Tosaf.). Hair too was used in the kneading. ');"><sup>1</sup></span> [if one carries out] clay, [the standard is] for making a hole in a gold-refiner's pot. LIME, TO SMEAR THE SMALLEST OF GIRLS. A Tanna taught: As much as is required to smear the little finger of girls.<span class="x" onmousemove="('comment',' To redden it (Rashi). [H] may be rendered either the smallest of girls, or the little (finger) of girls. ');"><sup>2</sup></span>
ב סיד כדי לסוד: תנא כדי לסוד אצבע קטנה שבבנות אמר רב יהודה אמר רב בנות ישראל שהגיעו לפירקן ולא הגיעו [לשנים] בנות עניים טופלות אותן בסיד בנות עשירים טופלות אותן בסולת בנות מלכים טופלות אותן בשמן המור שנאמר (אסתר ב, יב) ששה חדשים בשמן המור מאי שמן המור רב הונא בר חייא אמר סטכת רב ירמיה בר אבא אמר שמן זית שלא הביאה שליש תניא רבי יהודה אומר אנפיקנון שמן זית שלא הביאה שליש ולמה סכין אותו שמשיר את השיער ומעדן הבשר
2 Rab Judah said in Rab's name: When maidens of Israel attain puberty before the proper age:<span class="x" onmousemove="('comment',' Lit., 'and do not attain their years' — i.e., they have the hairy growth. which is the evidence of puberty. before time, and wish to remove it. ');"><sup>3</sup></span> poor maidens plaster it [the unwanted hair] with lime; rich maidens plaster it with fine flour; whilst royal princesses plaster it with oil of myrrh, as it is said, six months with oil of myrrh.<span class="x" onmousemove="('comment',' Esth. II, 12 q.v. ');"><sup>4</sup></span> What is oil of myrrh? — R. Huna b. Hiyya said: Satkath.<span class="x" onmousemove="('comment',' Jast.: oil of myrrh or cinnamon (a corruption of [G]) ');"><sup>5</sup></span>
ג רב ביבי הויא ליה ברתא טפלה אבר אבר שקל בה ד' מאות זוזי הוה ההוא נכרי בשבבותיה הויא ליה ברתא טפלה בחד זימנא ומתה אמר קטל רב ביבי לברתי אמר רב נחמן רב ביבי דשתי שיכרא בעיין בנתיה טפלא אנן דלא שתינן שיכרא לא בעיין בנתן טפלא:
3 R. Jeremiah b. Abba said: Oil of olives less than a third grown. It was taught: R. Judah said: Anpakkinon is oil of olives less than a third grown, and why does one anoint herself therewith? Because it removes the hair and smoothes the skin. R. Bibi had a daughter. He treated her limb by limb [with a depilatory] and took four hundred <i>zuz</i> for her.<span class="x" onmousemove="('comment',' As a dowry. This would appear to be a reversion to the very ancient practice of giving a dowry for a bride. Cf. Jacob giving his labour as a dowry for Rachel, and Shechem offering a dowry for Dinah (Gen. XXIX, 18; XXXIV, 12). ');"><sup>6</sup></span>
ד ר' יהודה אומר כדי לסוד כלכול: מאי כלכול ומאי אנדיפי אמר רב צידעא ובת צידעא למימרא דשיעורא דר' יהודה נפיש הא קיי"ל דשיעורא דרבנן נפיש זוטא מדרבנן ונפיש מדרבי נחמיה מיתיבי א"ר נראין דברי רבי יהודה בחבוט ודברי רבי נחמיה בביצת הסיד ואי ס"ד צידעא ובת צידעא אידי ואידי חבוט אלא אמר רבי יצחק אמרי דבי רבי אמי אאנדיפא
4 Now, a certain heathen lived in the vicinity. He [too] had a daughter, and he plastered her [whole body] all at once, whereupon she died. 'R. Bibi has killed my daughter!' he exclaimed. R. Nahman observed: As for R. Bibi who drank strong liquor, his daughter required pasting over; [but] as for us, who do not drink strong liquor, our daughters do not require such treatment.<span class="x" onmousemove="('comment',' Their skin being white and smooth in any case — a strong argument in favour of teetotalism! ');"><sup>7</sup></span> R. JUDAH SAID: ENOUGH TO PLASTER<span class="x" onmousemove="('comment',' Sic. The reading in the Mishnah is, produce, make. ');"><sup>8</sup></span> A KILKUL.<span class="x" onmousemove="('comment',' Mishnah: KALKAL. ');"><sup>9</sup></span>
ה מתקיף לה רב כהנא וכי אדם עושה מעותיו אנפרות אלא אמר רב כהנא שנתות כדתנן שנתות היו בהין עד כאן לפר עד כאן לאיל עד כאן לכבש ואיבעית אימא מאי אנדיפא אפותא וכי הא דההוא בר גליל [דאיקלע לבבל] דאמרו ליה קום דרוש לנו במעשה מרכבה אמר להו אדרוש לכו כדדרש רבי נחמיה לחבריה ונפקא ערעיתא מן כותל ומחתיה באנדיפי ומית ואמרו ליה מן דיליה דא ליה:
5 What is KILKUL and what is ANDIFE? Rab said: The [upper] temple and the lower temple. Shall we say that R. Judah's standard is larger? But we know the standard of the Rabbis to be larger!<span class="x" onmousemove="('comment',' V. Mishnah 78a. ');"><sup>10</sup></span> It is smaller than the Rabbis', but larger than R. Nehemiah's. An objection is raised: Rabbi said: I approve R. Judah's view in respect of loosely dissolved lime, and R. Nehemiah's view in respect of chalky lime.<span class="x" onmousemove="('comment',' I.e.. thick lime. ');"><sup>11</sup></span>
ו <big><strong>מתני׳</strong></big> אדמה כחותם המרצופין דברי רבי עקיבא וחכמים אומרים כחותם האיגרות זבל וחול הדק כדי לזבל קלח של כרוב דברי רבי עקיבא וחכ"א כדי לזבל כרישא חול הגס כדי ליתן על מלא כף סיד קנה כדי לעשות קולמוס ואם היה עבה או מרוסס כדי לבשל בו ביצה קלה שבביצים טרופה ונתונה באילפס:
6 But if you maintain that they mean the [upper] temple and the lower temple, — [surely] both require loose lime?<span class="x" onmousemove="('comment',' Then why this distinction? ');"><sup>12</sup></span> Rather, said R. Isaac, The School of R. Ammi recited andifa [in the Mishnah].<span class="x" onmousemove="('comment',' Instead of andife. Rashi: andifa is an earthen vessel with two spouts, one above and one below. When one wishes to fill it with wine he closes the lower spout with lime, and it is to this that R. Nehemiah refers in the Mishnah. Jast. translates quite differently. ');"><sup>13</sup></span> R. Kahana demurred: Does one destroy [break up] his wealth?<span class="x" onmousemove="('comment',' By keeping wine in such a vessel. The wine will gradually dissolve the lime and then run out. ');"><sup>14</sup></span>
ז <big><strong>גמ׳</strong></big> על מלא כף סיד תנא כדי ליתן על פי כף של סיידין מאן תנא דחול מעלי ליה לסיד אמר רב חסדא רבי יהודה היא דתניא לא יסוד אדם את ביתו בסיד אא"כ עירב בו תבן או חול ר"י אומר תבן מותר חול אסור מפני שהוא טרכסיד רבא אמר אפילו תימא רבנן קילקולו זהו תיקונו:
7 Rather, said R. Kahana: It means the teeth-like marks [of a vessel];<span class="x" onmousemove="('comment',' A vessel for measuring. Notches were made to indicate the measure, e.g., log. hin, etc., and these were plastered over with lime. To this R. Nehemiah refers. ');"><sup>15</sup></span> even as we learnt: The <i>hin</i>-measure had teethlike marks, [to indicate] so far [must it be filled with wine] for a bullock, so far for a ram, so far for a sheep.<span class="x" onmousemove="('comment',' Sacrifices were accompanied by libations wine, the measure of which depended upon the animal sacrificed, v. Num. XXVIII, 14. ');"><sup>16</sup></span> Alternatively, what is andifa? The lock on the forehead.<span class="x" onmousemove="('comment',' Jast. Rashi: The forehead where hair does not grow. This was reddened with lime. ');"><sup>17</sup></span>
ח קנה כדי לעשות קולמוס: תנא קולמוס המגיע לקשרי אצבעותיו בעי רב אשי קשר העליון או קשר התחתון תיקו:
8 Even as a certain Galilean chanced to visit Babylon and was requested to lecture on the chariot passage;<span class="x" onmousemove="('comment',' Ezek. ch. 1, which treats of the Heavenly Chariot. ');"><sup>18</sup></span> Said he to them, 'I will lecture to you as R. Nehemiah lectured to his companions.' Thereupon a wasp came out of the wall and stung him on the andifa [forehead] and he died. Said they. 'This [befell] him through his own [fault].'<span class="x" onmousemove="('comment',' Through wishing to lecture publicly on the Chariot. This was regarded as esoteric learning, and was to be confined to the initiated only; cf. Hag. 11b, 13a and 14b. ');"><sup>19</sup></span> <b><i>MISHNAH</i></b>. [IF ONE CARRIES OUT] EARTH [A KIND OF CLAY], [THE STANDARD IS] AS MUCH AS IS REQUIRED FOR A SEAL ON PACKING BAGS;<span class="x" onmousemove="('comment',' Large bags in which ships' cargoes were carried. ');"><sup>20</sup></span>
ט ואם היה עבה כו': תנא טרופה בשמן ונתונה באילפס אמר ליה מר בריה דרבינא לבריה מי שמיע לך ביצה קלה מאי היא אמר ליה ביעתא דצילצלא מאי טעמא משום דזוטרא אימא דציפרתא אישתיק אמר ליה מידי שמיע לך בהא [אמר ליה הכי] אמר רב ששת ביצת תרנגולת ומאי קרו לה ביצה קלה שיערו חכמים אין לך ביצה קלה לבשל יותר מביצת תרנגולת ומאי שנא כל שיעורי שבת כגרוגרת והכא כביצה אמר ליה הכי אמר רב נחמן כגרוגרת מביצה קלה:
9 THIS IS R. AKIBA'S VIEW. BUT THE SAGES SAY; AS MUCH AS IS REQUIRED FOR THE SEAL ON LETTERS.<span class="x" onmousemove="('comment',' This is a smaller standard. ');"><sup>21</sup></span> [FOR] MANURE, OR THIN SAND, [THE STANDARD IS] AS MUCH AS IS REQUIRED FOR FERTILIZING A CABBAGE STALK; THIS IS R. AKIBA'S VIEW. BUT THE SAGES MAINTAIN: FOR FERTILIZING ONE LEEK PLANT. THICK SAND, AS MUCH AS IS REQUIRED FOR PUTTING ON A FULL PLASTER TROWEL. A REED, AS MUCH AS IS REQUIRED FOR MAKING A PEN. BUT IF IT IS THICK OR CRUSHED,<span class="x" onmousemove="('comment',' And unfit for a pen. ');"><sup>22</sup></span> [THE STANDARD IS] AS MUCH AS IS REQUIRED FOR BOILING THE LIGHTEST OF EGGS BEATEN UP AND PLACED IN A STEW POT. <b><i>GEMARA</i></b>. ON A FULL PLASTER TROWEL. A Tanna taught: As much as is required for putting on the top of a plasterer's trowel. Which Tanna holds that sand improves plaster? — Said R. Hisda: R. Judah. For it was taught: One must not plaster his house with lime unless he mixed it with straw or sand.<span class="x" onmousemove="('comment',' To darken it as a sign of mourning. This was after the destruction of the Temple. v. B.B. 60b. ');"><sup>23</sup></span> R. Judah said: Straw is permitted, but sand is forbidden, because it becomes cement.<span class="x" onmousemove="('comment',' And is an improvement. ');"><sup>24</sup></span> Raba said, You may say that it agrees even the Rabbis: The spoiling thereof makes it fit.<span class="x" onmousemove="('comment',' Rashi: since it may not be used without darkening, this spoiling makes it fit for use, and hence is adopted as a standard. Others (with whom Rashi disagrees): the spoiling of the colour is nevertheless an improvement, for the sand strengthens it. ');"><sup>25</sup></span> A REED, AS MUCH AS IS REQUIRED FOR MAKING A PEN. It was taught: A pen which reaches one's finger joints. R. Ashi asked: The upper joint or the lower? The question stands over. BUT IF IT IS THICK, etc. A Tanna taught: Beaten up with oil and placed in a stew pot. Mar, son of Rabina, said to his son: Have you heard what a light egg is? — He replied: An egg of a turtle dove. What is the reason? Because it is small! Then say [the egg of a zipparta?<span class="x" onmousemove="('comment',' Jast.: a small bird, supposed to be the humming bird. ');"><sup>26</sup></span> He was silent. Have you then heard anything on this? he<span class="x" onmousemove="('comment',' The son. ');"><sup>27</sup></span> asked him. Said he to him, Thus did R. Shesheth say: It is a fowl's egg, and why is it called a light egg? The Sages estimated, You have no egg quicker [lighter] to boil than a fowl's egg. And wherefore [he<span class="x" onmousemove="('comment',' The son. ');"><sup>27</sup></span> asked] are all the [food-]standards of the Sabbath the size of a dried fig, whereas here it is an egg? Said he to him, Thus did R. Nahman say: [It means] as much as [is required to boil the size of] a dried fig of a light egg.