Shabbat 226:1

שלא יהא דבורך של שבת כדבורך של חול דבור אסור הרהור מותר בשלמא כולהו לחיי אלא שלא יהא הילוכך של שבת כהילוכך של חול מאי היא כי הא דאמר רב הונא אמר רב ואמרי ליה אמר ר' אבא אמר רב הונא היה מהלך בשבת ופגע באמת המים אם יכול להניח את רגלו ראשונה קודם שתעקר שניה מותר ואם לאו אסור

that thy speech [conversation] on the Sabbath should not be like thy speech on weekdays.<span class="x" onmousemove="('comment',' E.g., business talk is forbidden. ');">¹</span> 'Speaking': speech is forbidden, but thought [about mundane matters] is permitted. Now, as for all [the rest], they are intelligible; but what is meant by, 'that thy walking on the Sabbath shall not be like thy walking on weekdays'? — As R. Huna said in Rab's name-others state, R. Abba said in R. Huna's name: If one is walking on the Sabbath and comes to a stream of water, if he can put down his first foot<span class="x" onmousemove="('comment',' On the other side of the stream. ');">²</span> before lifting the second,<span class="x" onmousemove="('comment',' From this side of the stream — i.e., he can negotiate the stream in a single stride. ');">³</span> it is permitted;<span class="x" onmousemove="('comment',' Even to jump across. ');">⁴</span>

מתקיף לה רבא היכי ליעביד ליקף קמפיש בהילוכא ליעבר זימנין דמיתווסן מאני מיא ואתי לידי סחיטה אלא בהא כיון דלא אפשר שפיר דמי אלא כדבעא מיניה ר' מר' ישמעאל בר' יוסי מהו לפסוע פסיעה גסה בשבת א"ל וכי בחול מי הותרה שאני אומר פסיעה גסה נוטלת אחד מחמש מאות ממאור עיניו של אדם ומהדר ליה בקידושא דבי שמשי

otherwise it is forbidden.<span class="x" onmousemove="('comment',' To jump across. ');">⁵</span> Raba demurred: What shall he do? Shall he go round it? Then he increases the walking [distance]!<span class="x" onmousemove="('comment',' Which is more tiring and certainly not preferable on the Sabbath. ');">⁶</span> Shall he cross it [walking through]? His garments may be soaked in water and he is led to wringing [them] out!<span class="x" onmousemove="('comment',' Which is forbidden. ');">⁷</span> Rather [in such a case], since it is impossible [otherwise], it is permitted [to jump across]. But [what is meant]<span class="x" onmousemove="('comment',' By 'that thy walking on the Sabbath, etc.' ');">⁸</span>

בעא מיניה ר' מר' ישמעאל בר' יוסי מהו לאכול אדמה בשבת א"ל וכי בחול מי הותרה שאני אומר אף בחול אסור מפני שהוא מלקה אמר ר' אמי כל האוכל מעפרה של בבל כאילו אוכל מבשר אבותיו וי"א כאילו אוכל שקצים ורמשים דכתיב (בראשית ז, כג) וימח את כל היקום וגו'

is as Rabbi asked R. Ishmael son of R. Jose: Is it permitted to take great strides on the Sabbath?<span class="x" onmousemove="('comment',' Or does it not seem in keeping with the restfulness that should characterize the Sabbath. ');">⁹</span> — Who then permitted it on weekdays? he replied; for I maintain that a long stride takes away a five hundredth part of a man's eyesight,<span class="x" onmousemove="('comment',' Lit., 'the light of a man's eyes'. ');">¹⁰</span> and it is restored to him by the evening Kiddush.<span class="x" onmousemove="('comment',' By drinking the wine of Kiddush, q.v. Glos ');">¹¹</span> Rabbi asked R. Ishmael son of R. Jose: May one eat earth on the Sabbath?<span class="x" onmousemove="('comment',' Rashi: 'day'. Perhaps as a cure. ');">¹²</span>

אמר ריש לקיש למה נקרא שמה שנער שכל מתי מבול ננערו לשם א"ר יוחנן למה נקרא שמה מצולה שכל מתי מבול נצטללו לשם [וי"א כאילו אוכל] שקצים ורמשים והא ודאי איתמחויי איתמחו אמרי כיון דמלקי גזרו ביה רבנן דהא ההוא גברא דאכל גרגישתא ואכל תחלי וקדחו ליה תחליה בלביה ומית

— Who then permitted it on weekdays? he replied. For I maintain, It is forbidden even on weekdays, because it causes illness. R. Ammi said: He who eats earth of Babylon is as though he ate the flesh of his ancestors;<span class="x" onmousemove="('comment',' Who died there. ');">¹³</span> some say, It is as though he ate of abominations and creeping things, because it is written, And he dissolved every living thing, etc.<span class="x" onmousemove="('comment',' Gen. VII, 23. It is now assumed that they became earth. ');">¹⁴</span> Resh Lakish said, Why is it [Babylon] called Shinar? Because all the dead of the Deluge were shaken out [deposited] thither [nin'aru lesham]. R. Johanan said: Why was it called Mezulah [depth]? Because all the dead<span class="x" onmousemove="('comment',' Var. lec.: waters. ');">¹⁵</span>

(רות ג, ג) ורחצת וסכת ושמת שמלותיך א"ר אלעזר אלו בגדים של שבת (משלי ט, ט) תן לחכם ויחכם עוד אמר רבי אלעזר זו רות המואביה ושמואל הרמתי

of the Deluge were dumped<span class="x" onmousemove="('comment',' Or, sunk-niztallelu. ');">¹⁶</span> there. 'Some say, It is as though he ate of abominations and creeping things.' But these were certainly completely dissolved?<span class="x" onmousemove="('comment',' They did not become earth. ');">¹⁷</span> Rather because they cause illness the Rabbis forbade them. For a certain man ate 'gargishta<span class="x" onmousemove="('comment',' A certain reddish clay. ');">¹⁸</span>

רות דאילו נעמי קאמרה לה ורחצת וסכת ושמת שמלותיך עליך וירדת הגורן ואילו בדידה כתיב ותרד הגורן והדר ותעש ככל אשר צותה חמותה שמואל דאילו עלי קאמר ליה (שמואל א ג, ט) שכב והיה אם יקרא אליך ואמרת דבר ה' כי שומע עבדך ואילו בדידי' כתיב ביה ויבא ה' ויתיצב ויקרא כפעם בפעם שמואל שמואל ויאמר שמואל דבר כי שומע עבדך ולא אמר דבר ה'

and [then] ate cress, and the cress sprouted up into his heart<span class="x" onmousemove="('comment',' It took root and grew in the gargishta. ');">¹⁹</span> and he died. Wash thyself therefore, and anoint thee, and put they raiment upon thee.<span class="x" onmousemove="('comment',' Ruth III, 3. ');">²⁰</span> R. Eleazar said: This refers to the Sabbath garments. Give instructions to a wise man, and he will be yet wiser.<span class="x" onmousemove="('comment',' Prov. IX, 9. ');">²¹</span>

(רות ב, ג) ותלך ותבא ותלקט בשדה אמר רבי אלעזר שהלכה ובאת הלכה ובאת עד שמצאה בני אדם המהוגנין לילך עמהם (רות ב, ה) ויאמר בועז לנערו הנצב על הקוצרים למי הנערה הזאת וכי דרכו של בועז לשאול בנערה אמר ר' אלעזר דבר חכמה ראה בה שני שבלין לקטה שלשה שבלין אינה לקטה

R. Eleazar said: This alludes to Ruth the Moabitess and Samuel of Ramah.<span class="x" onmousemove="('comment',' I.e., the prophet. ');">²²</span> 'Ruth' — for whereas Naomi said to her, Wash thyself therefore, and anoint thee, and put thy raiment upon thee, and get thee down to the threshing floor, yet of her it is written, And she went down unto the threshing-floor, and [only] subsequently, and did according to all that her mother-in-law bade her.<span class="x" onmousemove="('comment',' Ruth III, 6. — She reversed the order, lest she be met on the way thus adorned, and suspected of being a harlot. ');">²³</span> 'Samuel': for whereas Eli said to him, Lie down: and it shall be, if he call thee, that thou shalt say, Speak, Lord, for thy servant heareth;<span class="x" onmousemove="('comment',' I Sam. III, 9. ');">²⁴</span> yet of him it is written, And the Lord came, and stood, and called as at other times, Samuel, Samuel. Then Samuel said, Speak; for thy servant heareth,<span class="x" onmousemove="('comment',' I Sam. III, 10. ');">²⁵</span>

במתניתא תנא דבר צניעות ראה בה עומדות מעומד נופלות מיושב (רות ב, ח) וכה תדבקין עם נערותי וכי דרכו של בועז לדבק עם הנשים א"ר אלעזר כיון דחזא (רות א, יד) ותשק ערפה לחמותה ורות דבקה בה אמר שרי לאידבוקי בה

but he did not say, Speak, Lord.<span class="x" onmousemove="('comment',' Being uncertain whether it was God's voice. ');">²⁶</span> And she went and came and gleaned in the field.<span class="x" onmousemove="('comment',' Ruth II, 3. ');">²⁷</span> R. Eleazar said: She repeatedly went and came until she found decent men whom to accompany. Then said Boaz unto his servant that was set over [he reapers, whose damsel is this?<span class="x" onmousemove="('comment',' Ibid. 5. ');">²⁸</span> Was it then Boaz's practice to enquire about damsels?<span class="x" onmousemove="('comment',' Surely he did not ask about every maiden gleaning in the field! ');">²⁹</span>

(רות ב, יד) ויאמר לה בועז לעת האוכל גשי הלום א"ר אלעזר רמז רמז לה עתידה מלכות בית דוד לצאת ממך דכתיב ביה הלום שנאמר (שמואל ב ז, יח) ויבא המלך דוד וישב לפני ה' ויאמר מי אנכי אדני ה' ומי ביתי כי הביאתני עד הלום (רות ב, יד) וטבלת פתך בחומץ א"ר אלעזר מכאן שהחומץ יפה לשרב

— Said R. Eleazar: He perceived a wise dealing<span class="x" onmousemove="('comment',' Lit., 'a matter of wisdom'. BaH, quoting Nid. 69b, translates: a knowledge (lit., 'matter of halachah'). ');">³⁰</span> in her behaviour, two ears of corn<span class="x" onmousemove="('comment',' That fell from the reapers. ');">³¹</span> she gleaned; three ears of corn she did not glean.<span class="x" onmousemove="('comment',' In accordance with the law stated in Pe'ah VI, 5 — This fact attracted his attention. ');">³²</span> It was taught: He perceived modest behaviour in her, the standing ears<span class="x" onmousemove="('comment',' Which the reapers forgot to cut down; these belong to the poor. ');">³³</span>

ר' שמואל בר נחמני אמר רמז רמז לה עתיד בן לצאת ממך שמעשיו קשין כחומץ ומנו מנשה (רות ב, יד) ותשב מצד הקוצרים א"ר אלעזר מצד הקוצרים ולא בתוך הקוצרים רמז רמז לה שעתידה מלכות בית דוד שתתחלק

[she gleaned] standing; the fallen [she gleaned] sitting. And cleave here by my maidens:<span class="x" onmousemove="('comment',' Ibid. 8. ');">³⁴</span> was it then Boaz's practice to cleave<span class="x" onmousemove="('comment',' var. lec.: speak. ');">³⁵</span> to the women?<span class="x" onmousemove="('comment',' The question as based on the verse is not clear, v. Maharsha. ');">³⁶</span> — Said R. Eleazar, As soon as he saw that, 'and Orpah kissed her mother-in-law, but Ruth cleaved unto her,'<span class="x" onmousemove="('comment',' Ibid. I, 14. ');">³⁷</span>

(רות ב, יד) ויצבט לה קלי ותאכל אמר רבי אלעזר ותאכל בימי דוד ותשבע בימי שלמה ותותר בימי חזקיה ואיכא דאמרי ותאכל בימי דוד ובימי שלמה ותשבע בימי חזקיה ותותר בימי רבי דאמר מר אהוריריה דרבי הוה עתיר משבור מלכא במתניתא תנא ותאכל בעולם הזה ותשבע לימות המשיח ותותר לעתיד לבא:

he said, It is permitted to cleave unto her. And at meal-time Boaz said unto her, Come hither:<span class="x" onmousemove="('comment',' Ibid. II, 14. ');">³⁸</span> Said R. Eleazar, He intimated to her,<span class="x" onmousemove="('comment',' Under the action of the Holy Spirit. ');">³⁹</span> The royal house of David is destined to come forth from thee, [the house] whereof 'hither' is written, as it is said, Then David the king went in, and sat before the Lord, — and he said, Who am I, O Lord God, and what is my house, that thou hast brought me hither?<span class="x" onmousemove="('comment',' II Sam. VII, 18. E.V.: 'thus far'; Heb. in both verses, halom. ');">⁴⁰</span> And dip thy morsel in vinegar.<span class="x" onmousemove="('comment',' Ruth II, 14. ');">⁴¹</span>

(ישעיהו י, טז) ותחת כבודו יקד יקוד כיקוד אש א"ר יוחנן ותחת כבודו ולא כבודו ממש ר' יוחנן לטעמיה דר' יוחנן קרי למאניה מכבדותי

R. Eleazar said: Hence [it may be deduced] that vinegar is beneficial in hot weather. R. Samuel b. Nahmani said: He intimated to her, A son is destined to come forth from thee whose actions shall be as sharp<span class="x" onmousemove="('comment',' Lit., 'hard', 'grievous'. ');">⁴²</span> as vinegar; and who was it, Manasseh — And she sat beside the reapers.<span class="x" onmousemove="('comment',' Ibid. ');">⁴³</span> R — Eleazar observed: At the side of the reapers, but not in the midst of the reapers: he [Boaz] intimated to her<span class="x" onmousemove="('comment',' By seating her thus. ');">⁴⁴</span> that the Kingdom of the House of David was destined to be divided.<span class="x" onmousemove="('comment',' Just as the reapers made a division between her and him. ');">⁴⁵</span>

ר"א אומר ותחת כבודו תחת כבודו ממש ר' שמואל בר נחמני אמר תחת כבודו כשריפת בני אהרן מה להלן שריפת נשמה וגוף קיים אף כאן שריפת נשמה וגוף קיים

And he reached her parched corn, and she did eat [and was sufficed, and left thereof]:<span class="x" onmousemove="('comment',' Ruth II, 14. ');">⁴⁶</span> Said R. Eleazar: 'She ate' in the days of David, 'she was sufficed' in the days of Solomon, 'and she left over' in the days of Hezekiah.<span class="x" onmousemove="('comment',' This metaphorically indicates the progressive stages of prosperity during the reigns of these three monarchs. ');">⁴⁷</span> Some there are who interpret, 'She ate' in the days of David and Solomon, and 'she was sufficed' in the days of Hezekiah, 'and she left over' in the days of Rabbi.<span class="x" onmousemove="('comment',' R. Judah the Prince, who was a descendant of the House of David. ');">⁴⁸</span> For a Master said, Rabbi's house steward was wealthier than King Shapur.<span class="x" onmousemove="('comment',' Shapur I, King of Persia and a contemporary of Samuel (third century). ');">⁴⁹</span>

א"ר אחא בר אבא אמר רבי יוחנן

In a Baraitha it was taught: 'And she ate', in this world; 'and she was sufficed', in the days of the Messiah: 'and she left over', in the future that is to come.<span class="x" onmousemove="('comment',' Cf. Sanh., Sonc. ed., p. 601, n. 3. ');">⁵⁰</span> And beneath his glory shall he kindle a burning like the burning of a fire.<span class="x" onmousemove="('comment',' Isa. X, 16. ');">⁵¹</span> R. Johanan said: That which is 'beneath' his glory [shall be burnt], but 'glory' is not literal.<span class="x" onmousemove="('comment',' For the literal meaning of 'glory' in reference to a man is his body, the flesh which gives him his beauty; hence beneath his 'glory' would have to mean his soul, which R. Johanan regards as unsuited to the context. Therefore 'glory,' must refer to his garments, which dignify him, whilst 'beneath his 'glory' denotes the body. ');">⁵²</span> R. Johanan is consistent with his opinion, for R. Johanan called his garments 'my honourers'. R. Eleazar said, 'and beneath his glory' means literally instead of his glory.<span class="x" onmousemove="('comment',' Tahath means both 'beneath' and 'instead'. He too maintains that the body shall be burnt and translates, instead of his glory — sc. his body there shall be the ashes to which it is reduced. ');">⁵³</span> R. Samuel b. Nahmani interpreted: 'And beneath his glory' [must be understood] like the burning of the sons of Aaron; just as there the burning of the soul [is meant], while the body remained intact,<span class="x" onmousemove="('comment',' v. Sanh. 52a. ');">⁵⁴</span> so here too, the burning of the soul, while the body remains intact.<span class="x" onmousemove="('comment',' He translates tahath 'beneath', like R. Johanan, and 'glory' his body, like R. Eleazar, and hence arrives at this conclusion. — In Sanh. 94a R. Eleazar's view and R. Samuel b. Nahmani's are combined; v. ibid., Sonc. ed., p. 634. ');">⁵⁵</span> R. Aha b. Abba said in R. Johanan's name: