Shabbat 172

Chapter 172

א והא טבולי יום נינהו אביי בר רבין ורב חנינא בר אבין דאמרי תרווייהו ניתנה תורה לטבול יום יתיב מרימר וקאמר לה להא שמעת' א"ל רבינא למרימר ניתנה קאמרת או ראויה קאמרת אמר ליה ראויה קאמינא
1 But they were tebul yom?<span class="x" onmousemove="('comment',' V. Glos. tebul yom, pl. tebul yom. If they had their ritual bath on Friday evening, they would not be thoroughly clean until the following evening, as a tebul yom does not become clean until the evening after his ablutions. Hence we must assume that they cleansed themselves at the end of Friday, in which case there is one 'period' short on all views. ');"><sup>1</sup></span> — Abaye b. Rabin and R. Hanina b. Abin both say: The Torah was given to tebul yom. Now Meremar sat and reported this discussion. Said Rabina to him: Do you say that it was given, or that it was fitting [that it should be given]? I mean that it was fitting, he replied.<span class="x" onmousemove="('comment',' But actually none discharged semen on the Friday, so that they were completely clean. ');"><sup>2</sup></span> Yet they should have bathed at twilight and received the Torah at twilight?<span class="x" onmousemove="('comment',' Rashi: According to R. Akiba, if God desired exactly five periods to elapse, why did he postpone Revelation until the morning, which suggests that six periods are necessary? Tosaf. maintains that the difficulty arises on all views. ');"><sup>3</sup></span> — R. Isaac quoted [as an answer], from the beginning I have not spoken in secret.<span class="x" onmousemove="('comment',' Isa. XLVIII, 16 — i.e., the Torah had to be given in broad daylight. ');"><sup>4</sup></span>
ב וליטבלו ביני שימשי וליקבלו תורה ביני שימשי אמר רבי יצחק (ישעיהו מח, טז) לא מראש בסתר דברתי וליטבלו בצפרא דשבתא וליקבלו תורה בצפרא דשבתא א"ר יצחק שלא יהא הללו הולכין לקבל תורה והללו הולכין לטבילה
2 Yet they could have bathed on the Sabbath morning and received the Torah on the Sabbath morning?<span class="x" onmousemove="('comment',' If discharge after five 'periods' leaves the woman clean, cohabitation could have been permitted until the very end of Wednesday, and ritual ablution performed on the Sabbath morning, for a subsequent discharge would not matter. ');"><sup>5</sup></span> — Said R. Isaac. It was unfitting that some should go to receive the Torah whilst others went to tebillah.<span class="x" onmousemove="('comment',' V. Glos. ');"><sup>6</sup></span> R. Hiyya son of R. Abba said in R. Johanan's name: These are the views of R. Ishmael and R. Akiba; but the Sages maintain: We require six<span class="x" onmousemove="('comment',' Wilna Gaon quotes a reading 'three'. ');"><sup>7</sup></span> full periods.<span class="x" onmousemove="('comment',' To elapse before discharge shall have no effect. ');"><sup>8</sup></span>
ג א"ר חייא ברבי אבא א"ר יוחנן זו דברי ר' ישמעאל ור' עקיבא אבל חכמים אומרים שש עונות שלמות בעינן אמר רב חסדא מחלוקת שפירשה מן האשה אבל פירשה מן האיש טמאה כל זמן שהיא לחה מתיב רב ששת (ויקרא טו, יז) וכל בגד וכל עור אשר יהיה עליו שכבת זרע פרט לשכבת זרע שהיא סרוחה מאי לאו שפירשה מן האיש לא שפירשה מן האשה
3 R. Hisda said: This controversy is [only] where it [the semen] issues from the woman; but if it issues from a man,<span class="x" onmousemove="('comment',' E.g., on to a garment. ');"><sup>9</sup></span> it is unclean as long as it is moist. R. Shesheth objected: And every garment, and every skin, whereon is the seed of copulation, [shall be washed with water and be unclean until the even]:<span class="x" onmousemove="('comment',' Lev. XV, 27. ');"><sup>10</sup></span> this excludes semen that is foul.<span class="x" onmousemove="('comment',' Being unfit then to engender, it does not defile. ');"><sup>11</sup></span> Surely this refers [even] to that which issues from a man? — No: [only] to that which issues from a woman.
ד בעי רב פפא שכבת זרע של ישראל במעי כותית מהו ישראל דדאיגי במצות חביל גופייהו עכו"ם דלא דאיגי במצות לא או דילמא כיון דאכלין שקצים ורמשים חביל גופייהו ואם תמצי לומר כיון דאכלי שקצים ורמשים חביל גופייהו במעי בהמה מהו אשה (היא) דאית לה פרוזדור מסרחת אבל בהמה דלית לה פרוזדור לא או דילמא ל"ש תיקו:
4 R. Papa asked: What of an Israelite's semen within a Cuthean woman?<span class="x" onmousemove="('comment',' For Cuthean v. supra p. 69, n. 4. Here, however, 'Cuthean' is the censor's substitute for 'gentile', which word appears in this passage in Nid. 34b, and also in the present discussion. ');"><sup>12</sup></span> [Do we say,] Because Israelites are anxious about [the observance of] precepts, their bodies are heated,<span class="x" onmousemove="('comment',' Which makes the semen foul and unfit to engender in three days. ');"><sup>13</sup></span> but not so Gentiles, who are not anxious about precepts; or perhaps, as they eat creeping crawling things, their bodies [too] are heated? Now should you say, as they eat creeping crawling things their bodies are heated, what of [semen] within an animal?<span class="x" onmousemove="('comment',' This is merely a theoretical question. Bestiality was forbidden on pain of death (Ex. XXII, 18), and Jews were not suspected of this crime (Sanh. 27b). ');"><sup>14</sup></span> [Do we say.] A woman, who has a fore-uterus, causes it to become foul, but not so an animal, who s no fore-uterus; or perhaps there is no difference? The questions stands over.
ה ת"ר בששי בחדש ניתנו עשרת הדברות לישראל רבי יוסי אומר בשבעה בו אמר רבא דכולי עלמא בר"ח אתו למדבר סיני כתיב הכא (שמות יט, א) ביום הזה באו מדבר סיני וכתיב התם (שמות יב, ב) החדש הזה לכם ראש חדשים מה להלן ר"ח אף כאן ר"ח ודכולי עלמא בשבת ניתנה תורה לישראל כתיב הכא (שמות כ, ז) זכור את יום השבת לקדשו וכתיב התם (שמות יג, ג) ויאמר משה אל העם זכור את היום הזה מה להלן בעצומו של יום אף כאן בעצומו של יום כי פליגי בקביעא דירחא רבי יוסי סבר בחד בשבא איקבע ירחא ובחד בשבא לא אמר להו ולא מידי משום חולשא דאורחא בתרי בשבא אמר להו (שמות יט, ו) ואתם תהיו לי ממלכת כהנים
5 Our Rabbis taught: On the sixth day of the month [Siwan] were the Ten Commandments given to Israel. R. Jose maintained: On the seventh thereof. Said Raba: All agree that they arrived in the Wilderness of Sinai on the first of the month. [For] here it is written, on this day they came into the wilderness of Sinai;<span class="x" onmousemove="('comment',' Ex. XIX, 1. ');"><sup>15</sup></span> whilst elsewhere it is written, This month shall be unto you the beginning of months:<span class="x" onmousemove="('comment',' Ibid. XII, 2. ');"><sup>16</sup></span> just as there the first of the month,<span class="x" onmousemove="('comment',' V. Pes. 6b and Tosaf. ibid. s.v. [H]. ');"><sup>17</sup></span> so here [too] the first of the month [is meant]. Again, all agree that the Torah was given to Israel on the Sabbath. [For] here it is written, Remember the Sabbath day, to keep it holy;<span class="x" onmousemove="('comment',' Ex. XX, 8. ');"><sup>18</sup></span> whilst elsewhere it is written, And Moses said unto the people, Remember this day:<span class="x" onmousemove="('comment',' Ibid. XIII, 3. ');"><sup>19</sup></span> just as there, [he spoke] on that very day,<span class="x" onmousemove="('comment',' Of their exodus — implied by 'this'. ');"><sup>20</sup></span> so here too it was on that very day.<span class="x" onmousemove="('comment',' I.e., the command to keep the Sabbath, and hence all the Ten Commandments were promulgated on the Sabbath itself. ');"><sup>21</sup></span> [Where] they differ is on the fixing of the New Moon. R. Jose holds that New Moon was fixed on the first day of the week [Sunday], and on that day he [Moses] said nothing to them on account of their exhaustion from the Journey. On Monday he said to them, and ye shall be unto me a kingdom of priests;<span class="x" onmousemove="('comment',' Ex. XIX, 6. ');"><sup>22</sup></span>
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