Shabbat 227

מניין לשנוי בגדים מן התורה שנא' (ויקרא ו, ד) ופשט את בגדיו ולבש בגדים אחרים ותנא דבי רבי ישמעאל לימדך תורה דרך ארץ בגדים שבישל בהן קדירה לרבו אל ימזוג בהן כוס לרבו

Whence do we learn change of garments<span class="x" onmousemove="('comment',' As an act of honour. ');">¹</span> in the Torah? Because it is said, And he shall put off his garments, and put on other garments,<span class="x" onmousemove="('comment',' Lev. VI, 4. ');">²</span> and the School of R. Ishmael taught: The Torah teaches you manners: In the garments in which one cooked a dish for his master, one should not mix a cup [of wine] for his master.<span class="x" onmousemove="('comment',' In Talmudic times liquor was diluted with water. ');">³</span>

אמר רבי חייא בר אבא אמר רבי יוחנן גנאי הוא לת"ח שיצא במנעלים המטולאים לשוק והא רבי אחא בר חנינא נפיק אמר רבי אחא בריה דרב נחמן בטלאי על גב טלאי

R. Hiyya b. Abba said in R. Johanan's name: It is a disgrace for a scholar to go out with patched shoes into the market place. But R. Aha b. Hanina did go out [thus]? — Said R. Aha son of R. Nahman: The reference is to patches upon patches. R. Hiyya b. Abba also said in R. Johanan's name: Any scholar upon whose garment a [grease] stain is found is worthy of death,<span class="x" onmousemove="('comment',' This expression merely denotes strong indignation a scholar should set a high standard of cleanliness. ');">⁴</span> for it is said, All they that hate me [mesanne'ai] love [merit] death:<span class="x" onmousemove="('comment',' Prov. VIII, 36. The speaker is learning personified. ');">⁵</span> read not mesanne'ai but masni'ai [that make me hated, i.e., despised].<span class="x" onmousemove="('comment',' For a scholar who has no pride in his personal appearance brings contempt upon his learning. ');">⁶</span>

ואמר רבי חייא בר אבא אמר ר' יוחנן כל תלמיד חכם שנמצא רבב על בגדו חייב מיתה שנאמר (משלי ח, לו) כל משנאי אהבו מות אל תקרי משנאי אלא משניאי רבינא אמר רבד איתמר ולא פליגי הא בגלימא הא בלבושא

Rabina said: This was stated about a thick patch.<span class="x" onmousemove="('comment',' Jast.; v. however, Rashi. ');">⁷</span> Yet they do not differ: one refers to the upper garment [coat], the other to a shirt. R. Hiyya b. Abba also said in R. Johanan's name: What is meant by the verse, Like as my servant Isaiah hath walked naked and barefoot?<span class="x" onmousemove="('comment',' Isa. XX, 3. ');">⁸</span>

ואמר רבי חייא בר אבא אמר ר' יוחנן מאי דכתיב (ישעיהו כ, ג) כאשר הלך עבדי ישעיהו ערום ויחף ערום בבגדים בלואים ויחף במנעלים המטולאים

'Naked' means in worn-out garments; 'barefoot' in patched shoes. We learnt elsewhere: A grease stain upon a saddle constitutes an interposition.<span class="x" onmousemove="('comment',' When an article is unclean and requires tebillah (v. Glos.), nothing may interpose between it and the water; otherwise the tebillah is invalid. With respect to stains, etc., if one generally objects to them, they are an interposition; if not, they are not an interposition. A grease stain belongs to the former category. ');">⁹</span> R. Simeon b. Gamaliel said: [The inferior limit is] as much as an Italian issar.<span class="x" onmousemove="('comment',' A certain coin. The stain must be at least that size for it to interpose. ');">¹⁰</span>

תנן התם רבב על המרדע חוצץ רשב"ג אומר עד כאיסר האיטלקי ועל הבגדים מצד אחד אינו חוצץ משני צדדין חוצץ רבי יהודה אומר משום רבי ישמעאל אף מצד אחד חוצץ

On garments: [if the stain is] on one side, it does not interpose; [if] on both sides,<span class="x" onmousemove="('comment',' The greasiness having soaked through. ');">¹¹</span> it interposes. R. Judah said in R. Ishmael's name: Even on one side it interposes.<span class="x" onmousemove="('comment',' V. Kel. IX, 5, 6. ');">¹²</span> R. Simeon b. Lakish asked R. Hanina: In the case of a saddle, [can the stain be] on one side, or [must it be] on both sides?<span class="x" onmousemove="('comment',' In R. Ishmael's view. ');">¹³</span>

בעא מיניה רבי שמעון בן לקיש מר' חנינא מרדעת מצד אחד או משני צדדין אמר ליה זו לא שמעתי כיוצא בה שמעתי דתנן רבי יוסי אומר של בנאין מצד אחד ושל בור משני צדדין ולא תהא מרדעת חשובה מבגדו של עם הארץ

I have not heard this, he replied, but have heard something similar. For we learnt, R. Jose said: [The garments] of banna'im: [a stain even] on one side [interposes]; of uncultured persons, [only a stain] on both sides [interposes].<span class="x" onmousemove="('comment',' The former are more fastidious than the latter. R. Jose disagrees with R. Judah and maintains that according to R. Ishmael a stain on the garments of banna'im (explained below as meaning scholars) interposes even if it is on one side only. — This passage is cited to show that scholars must be particular. ');">¹⁴</span> And surely a saddle does not stand higher than the garment of an ignoramus!<span class="x" onmousemove="('comment',' I.e., an uncultured person. On 'am ha-arez v. p 51, n. 1. ');">¹⁵</span> What are banna'im — Said R. Johanan: These are scholars, who are engaged all their days in the upbuilding of the world.<span class="x" onmousemove="('comment',' Banna'im lit. means builders. Frankel, Zeitschrift fur die Religiosen Interessen des Judentums', 1846 p. 455 maintains that the term banna'im was originally applied to the Essenes. — Ignorance is the greatest enemy of stability, but it should be noted that the phrase (disciple of the wise) (talmid hakam) always denoted scholarship plus piety. ');">¹⁶</span>

מאי בנאין אמר רבי יוחנן אלו תלמידי חכמים שעוסקין בבנינו של עולם כל ימיהן ואמר רבי יוחנן איזהו תלמיד חכם שמחזירין לו אבידה בטביעות העין זה המקפיד על חלוקו להופכו ואמר רבי יוחנן איזהו ת"ח שממנין אותו פרנס על הציבור זה ששואלין אותו דבר הלכה בכל מקום ואומר ואפי' במסכת כלה

R. Johanan also said: Who is the scholar to whom a lost article is returned on his recognition thereof?<span class="x" onmousemove="('comment',' Lit., 'on impression of the eye'. The ordinary person in claiming a lost article must state identification marks, but a scholar is believed if he simply states that he recognizes it; B.M. 23b. ');">¹⁷</span> That [scholar] who is particular to turn his shirt.<span class="x" onmousemove="('comment',' For the seams and rough edges to be on the inside. It appears that not all were particular about this. ');">¹⁸</span> R. Johanan also said: Who is the scholar that is appointed a leader of the community? He who when asked a matter of <i>halachah</i> in any place can answer it, even in the Tractate Kallah.<span class="x" onmousemove="('comment',' A short tractate of that name. Rashi: Though this is not generally studied. Others: the laws of Festivals (Kallah was the name given to the general assemblies in Elul and Adar, when the laws of the Festivals were popularly expounded). v. Kid., Sonc. ed., p. 247, nn 3-4. ');">¹⁹</span>

ואמר רבי יוחנן איזהו ת"ח שבני עירו מצווין לעשות לו מלאכתו זה שמניח חפצו ועוסק בחפצי שמים והנ"מ למיטרח בריפתיה ואמר רבי יוחנן איזהו תלמיד חכם כל ששואלין אותו הלכה בכל מקום ואומרה למאי נפקא מינה למנוייה פרנס על הציבור אי בחדא מסכתא באתריה אי בכוליה תנויה בריש מתיבתא

R. Johanan also said: Who is the scholar whose work it is the duty of his townspeople to perform?<span class="x" onmousemove="('comment',' V. Yoma 72b; cf. Aboth III, and note a.l. in Sonc. ed. The present passage supports the thirteenth century interpretation quoted there, and suggests that is was similarly interpreted in Talmudic ages too. ');">²⁰</span> He who abandons his own interest and engages in religious affairs; yet that is only to provide<span class="x" onmousemove="('comment',' Lit., 'take trouble over'. ');">²¹</span> his bread.<span class="x" onmousemove="('comment',' I.e., he can only demand the necessities of existence. ');">²²</span>

ר' שמעון ב"ל אמר אלו כלים האוליירין הבאין ממדינת הים למימרא דחיורי נינהו והאמר להו רבי ינאי לבניו בני אל תקברוני לא בכלים לבנים ולא בכלים שחורים לבנים שמא לא אזכה ואהיה כחתן בין אבלים שחורים שמא אזכה ואהיה כאבל בין חתנים אלא בכלים האוליירין הבאין ממדינת הים אלמא סומקי נינהו לא קשיא הא בגלימי הא בלבושי:

R. Johanan also said: Who is a scholar? He who is asked a <i>halachah</i> in any place and can state it, In respect of what practical matter? — To appoint him a Ieader of the community: if [he is well versed only] in one Tractate, [he can be appointed] in his own town; if in the whole [field of] learning,<span class="x" onmousemove="('comment',' Jast. the Mishnah, [Kaplan, J. op. cit. p. 250 understands this as a technical term denoting the summary embodying conclusions arrived at in schools as a result of the discussions based on the Mishnah] ');">²³</span> [he can be appointed] as the head of an academy.<span class="x" onmousemove="('comment',' It may be observed that it is automatically assumed that the leader of a community must be a scholar for Jewry sought to promote an aristocracy of learning, not of birth. Cf. Halevi, Doroth, I, 3, pp. 640 seq. ');">²⁴</span> R. Simeon b Lakish said: This means<span class="x" onmousemove="('comment',' Resh Lakish gives his definition of the garments of 'banna'im'. ');">²⁵</span>

ר' ישמעאל אומר מקפלין כו': ת"ר (במדבר כח, י) עולת שבת בשבתו לימד על חלבי שבת שקריבין ביום הכיפורים יכול אף של יוה"כ בשבת ת"ל בשבתו דברי רבי ישמעאל

the court robes [olaryin]<span class="x" onmousemove="('comment',' Jast. Rashi reads: olyarim (from [G]): costly wraps used by wealthy persons at the baths. ');">²⁶</span> that come from overseas, Shall we say that they are white? But R. Jannai said to his sons, 'My sons, bury me neither in white shrouds nor in black shrouds, White, lest I do not merit,<span class="x" onmousemove="('comment',' To be amongst the righteous. ');">²⁷</span> and am like a bridegroom among mourners: black, in case I have merit, and am like a mourner among bridegrooms. But [bury me] in court garments [olaryin] that come from overseas. This proves that they are coloured. — There is no difficulty: one refers to robes,<span class="x" onmousemove="('comment',' Upper garments, which were coloured, ');">²⁸</span>

ר' עקיבא אומר עולת שבת בשבתו לימד על חלבי שבת שקרבים ביו"ט יכול אף ביוה"כ ת"ל בשבתו

the other to shirts.<span class="x" onmousemove="('comment',' Or, chemises. These were white. ');">²⁹</span> R. ISHMAEL SAID: ONE MAY FOLD UP, etc. Our Rabbis taught: The burnt-offering of the Sabbath, on the Sabbath thereof:<span class="x" onmousemove="('comment',' Num. XXXVIII, 10. This is interpreted with and without the 'thereof' (the suffix u). Thus: (i) The burnt-offering of one Sabbath may be completed (i.e., its fat burnt on the altar) on another Sabbath; (ii) The burnt-offering of one Sabbath must be completed on that self-same Sabbath. In this connection it must be observed that the Day of Atonement too is designated Sabbath in Lev. XXIII, 32 ');">³⁰</span> this teaches concerning the fats of the Sabbath, that they may be offered [burnt] on the Day of Atonement. One might think. Those of the Day of Atonement [can] also [be burnt] on the Sabbath, therefore it s stated, 'on the Sabbath thereof': this is R. Ishmael's opinion. R. Akiba said: 'The burnt-offering of the Sabbath on the Sabbath thereof': this teaches concerning the fats of the sabbath, that they can be offered on a Festival.<span class="x" onmousemove="('comment',' Following the Sabbath. ');">³¹</span>

כשתמצא לומר לדברי רבי ישמעאל נדרים ונדבות קריבין ביו"ט וכי איצטריך קרא ליוה"כ לדברי ר"ע נדרים ונדבות אין קרבין ביו"ט וכי איצטריך קרא למישרא בי"ט אמר ר' זירא

One might think, On the Day of Atonement too, therefore it is stated, 'on the Sabbath thereof.' When you examine the matter,<span class="x" onmousemove="('comment',' Lit., 'when you find to say', ');">³²</span> according to R. Ishmael's opinion, vows<span class="x" onmousemove="('comment',' I.e. vowed sacrifices, ');">³³</span> and freewill-offerinqs<span class="x" onmousemove="('comment',' For the difference v, R. H. 6a. Both, of course, are voluntary sacrifices, ');">³⁴</span> may be sacrificed on a Festival, hence the verse is required in respect of the Day of Atonement.<span class="x" onmousemove="('comment',' For if even voluntary offerings. which can be brought on weekdays, may be sacrificed on a Festival, it goes without saying that fats left over from the obligatory public sacrifices of the Sabbath can be burnt in the evening, even if it is a Festival, and no verse is necessary to teach this. Consequently the verse must be referred to the Day of Atonement, ');">³⁵</span> [But] on the view of R. Akiba, vows and freewill-offerings cannot be sacrificed on a Festival; hence the verse is required to permit [the burning of the fats on] Festivals. R. Zera said: