Shabbat 171

Chapter 171

א כטבלא מרובעת כטבלא הוא דשרי הא לאו הכי אסור התם לאקולי בה קולא אחרינא להתיר ראש תור היוצא הימנה:

1 as a square board. Thus it is only permitted as a [square] board, but otherwise it is forbidden?1 — There [it desires to] teach another leniency in respect thereof, [viz.,] to permit a triangular wedge that issues thence [into another plot or field].2 MISHNAH. HOW DO WE KNOW THAT IF ONE [A WOMAN] DISCHARGES SEMEN ON THE THIRD DAY SHE IS UNCLEAN? BECAUSE IT IS SAID, BE READY AGAINST THE THIRD DAY.<span class="x" onmousemove="('comment',' Ex. XIX, 15. Lit., 'three days'. The verse continues, 'come not near a woman'. The Tanna understands this to mean that intercourse was debarred to them for three whole days, including the first day of abstention, before the Giving of the Law, which took place on the fourth day. This proves that a discharge within this period would render her unclean for the day of the discharge, whereas all had to be clean at the Revelation. ');">4

ב <big>מתני׳</big> מנין לפולטת שכבת זרע ביום השלישי (שתהא) טמאה שנא' (שמות יט, טו) היו נכונים לשלשת ימים מנין שמרחיצין את המילה ביום השלישי שחל להיות בשבת שנאמר (בראשית לד, כה) ויהי ביום השלישי בהיותם כואבים מנין שקושרין לשון של זהורית בראש שעיר המשתלח שנאמר (ישעיהו א, יח) אם יהיו חטאיכם כשנים כשלג ילבינו מנין לסיכה שהיא כשתייה ביוה"כ אע"פ שאין ראיה לדבר זכר לדבר שנא' (תהלים קט, יח) ותבא כמים בקרבו וכשמן בעצמותיו:

2 HOW DO WE KNOW THAT A CIRCUMCISED CHILD5 MAY BE BATHED [EVEN] ON THE THIRD DAY [AFTER CIRCUMCISION] WHICH FALLS ON THE SABBATH? BECAUSE IT IS SAID, AND IT CAME TO PASS ON THE THIRD DAY, WHEN THEY WERE SORE.<span class="x" onmousemove="('comment',' Gen. XXXIV, 24. This shows that one is in danger until three days have elapsed, and therefore the Sabbath may be desecrated on its account by bathing the child. ');">6 HOW DO WE KNOW THAT A CRIMSON-COLOURED STRAP IS TIED TO THE HEAD OF THE GOAT THAT IS SENT [TO 'AZAZ'EL]?7

ג <big>גמ׳</big> רישא דלא כר' אלעזר בן עזריה סיפא כר"א בן עזריה דאי כרבי אלעזר בן עזריה טהורה שמענא ליה מאן דלא מוקי כתנאי תנא רישא טהורה ומוקי לה לכולה כר"א בן עזריה ומאן דמוקים כתנאי רישא רבנן וסיפא כר' אלעזר בן עזריה

3 BECAUSE IT IS SAID, IF YOUR SINS BE AS SCARLET, THEY SHALL BE AS WHITE AS SNOW.<span class="x" onmousemove="('comment',' Isa. I, 18. By a miracle this crimson coloured strap turned white, thus showing the people that they were forgiven of their sins; V. Buchler, Sin and Atonement, p. 327. ');">8 HOW DO WE KNOW THAT ANOINTING IS THE SAME AS DRINKING ON THE DAY OF ATONEMENT?9 THOUGH THERE IS NO PROOF OF THIS, YET THERE IS A SUGGESTION THEREOF, FOR IT IS SAID, AND IT CAME INTO HIS INWARD PARTS LIKE WATER, AND LIKE OIL INTO HIS BONES.10

ד ת"ר פולטת שכבת זרע ביום השלישי טהורה דברי רבי אלעזר בן עזריה רבי ישמעאל אומר פעמים שהן ד' עונות פעמים שהן ה' עונות פעמים שהן ו' עונות ר' עקיבא אומר לעולם ה' ואם יצאתה מקצת עונה ראשונה נותנין לה מקצת עונה ששית

4 GEMARA. The first clause does not agree with R. Eleazar b. 'Azariah, whilst the second clause does agree with R. Eleazar b. 'Azariah, for if it [the first clause] were according to R. Eleazar b. 'Azariah, we have heard from him that she is clean?11 — He who does not [wish to] explain [a Mishnah] as [reflecting the views of two] Tannaim learns 'she is clean' in the first clause, and [thus] establishes the whole of it in accordance with R. Eleazar b. 'Azariah. Whilst he who does explain it as [the opinions of two] Tannaim12 [holds that] the first clause agrees with the Rabbis, while the second is according to R. Eleazar b. 'Azariah.

ה אמרוה רבנן קמיה דרב פפא ואמרי לה רב פפא לרבא בשלמא ר' אלעזר בן עזריה כרבנן דאמרי בה' עביד פרישה ור' ישמעאל כר' יוסי דאמר בד' עביד פרישה אלא רבי עקיבא כמאן לעולם כר' יוסי כדאמר רב אדא בר אהבה משה בהשכמה עלה ובהשכמה ירד

5 Our Rabbis taught: if one [a woman] discharges semen on the third day, she is clean; this is the view of R. Eleazar b. 'Azariah.13 R. Ishmael said: This [interval] sometimes comprises four periods,14 sometimes five, and sometimes six periods.<span class="x" onmousemove="('comment',' He holds that she is unclean. Now, if cohabitation took place at the very beginning of Thursday evening whilst the discharge occurred at the end of the Sabbath, we have six periods; if at the end of Thursday night, five; and if at the end of Thursday, four. In all cases she is unclean. ');">15

ו בהשכמה עלה דכתיב (שמות לד, ד) וישכם משה בבקר ויעל אל הר סיני בהשכמה ירד דכתיב (שמות יט, כד) לך רד ועלית אתה ואהרן עמך מקיש ירידה לעלייה מה עלייה בהשכמה אף ירידה בהשכמה

6 R. Akiba maintained: It [the interval for uncleanness] is always [up to] five periods. And if part of the first period has gone,16 a part of the sixth period is given her.17 Now the Rabbis stated this [the following difficulty] before R. Papa-others say, R. Papa said to Raba: As for R. Eleazar b. 'Azariah, it is well: he holds with the Rabbis, who maintain, Abstention [from intimacy] was effected on Thursday.<span class="x" onmousemove="('comment',' Whilst the giving of the Law took place on the Sabbath, at the very beginning of which they performed their ritual ablutions to purify themselves, if they had discharged semen on the Friday. Now some may have cohabited at the end of Thursday, and yet they were fit for the Revelation on the Sabbath, which shows that a discharge of semen on the third day does not defile. ');">18

ז למה ליה למימרא להו והא אמר רב הונא ישראל קדושים הן ואין משמשין מטותיהן ביום הא אמר רבא אם היה בית אפל מותר ואמר רבא ואיתימא רב פפא תלמיד חכם מאפיל בטליתו ומותר

7 Again, R. Ishmael holds with R. Jose that abstention was effected on Wednesday. But with whom does R. Akiba agree?<span class="x" onmousemove="('comment',' For the Torah speaks of days, which implies that whether intimacy took place at the beginning or at the end of the day, she would be clean on the third (or, the fourth, according to R. Jose) day, irrespective of the numbers of 'periods' that elapsed. ');">19 — After all, R. Akiba holds as R. Jose, [but it is] as R. Adda b. Ahabah said: Moses ascended early in the morning and descended early in the morning. 'He ascended early in the morning,' for it is written, and Moses rose up early in the morning, and went up unto mount Sinai;20 'he descended early in the morning', for it is written, Go, get thee down; and thou shalt come up, thou, and Aaron with thee:21 this likens descent to the ascent: just as ascent was early in the morning, so was descent early in the morning.<span class="x" onmousemove="('comment',' Hence Moses' order to the Israelites to abstain from intimacy was given early Wednesday morning; this allows five full 'periods' until the beginning of the Sabbath, when they purified themselves. So Moses could have waited for the end of the day. ');">22 But why did he [Moses] have to tell them [in the morning]? Surely R. Huna said: The Israelites are holy, and do not cohabit by day!<a rel="footnote" href="#86a_23">23</a> — But Raba said: If the house is in darkness, it is permitted. Raba also said others state, R. Papa: A scholar may cause darkness with his garment, and it is [then] permitted.

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