Shabbat 23

שלא ילקה הכותל אינו בכי יותן מי דמי התם לא קא בעי להו להני משקין כלל הכא קא בעי להו להאי כיס לקבולי ביה זיבה

that the wall be not damaged [by the rain], it does not fall within [the terms of] 'and if it be put [etc.]'<span class="x" onmousemove="('comment',' V. Lev. XI, 38. Foodstuffs, e.g., grain, fruit, etc., cannot become unclean unless moisture has fallen upon them after being harvested; also, this moisture must be such as the owner of the foodstuffs desires. Now, in the first instance the rain was desired; hence, even if it rebounds from the basin on to the fruit, it is regarded as desired moisture, though it was not wanted for the latter, and the fruit is henceforth liable to uncleanness. But in the second it was not wanted at all, and therefore does not render the fruit liable. This proves that an action to prevent another thing from being soiled (here, to save the wall from damage) has no positive value. ');">¹</span> But how compare! There he does not want that fluid at all, whereas here he needs this pouch to receive the discharge.<span class="x" onmousemove="('comment',' And precisely because he needs the pouch be should be liable. ');">²</span>

הא לא דמיא אלא לסיפא עריבה שירד דלף לתוכה מים הניתזין והנצפין אינן בכי יותן ושבתוכה הרי זה בכי יותן

This can only be compared to the second clause: If a tub<span class="x" onmousemove="('comment',' Or kneading trough. ');">³</span> is placed so that the dripping [of water] should fall therein, the water which rebounds or overflows is not within [the meaning of] 'and if [water] be put'; but the water inside it is within [the meaning of] and if [water] be put!<span class="x" onmousemove="('comment',' The latter is desired, and therefore if it comes into contact with fruit the fruit is liable to uncleanness, but the water that squirts or overflows is not desired. This shows that when a man's intentions are fulfilled, the action is of positive value; so here too, he carries the pouch with a definite intention, which is fulfilled. Hence he should be liable! ');">⁴</span>

אלא אביי ורבא דאמרי תרווייהו ל"ק הא ר' יהודה והא ר' שמעון

— Rather, said both Abaye and Raba, There is no difficulty: the one is according to R. Judah; the other agrees with R. Simeon.<span class="x" onmousemove="('comment',' R. Judah maintains that one is culpable for an act even if that which necessitates it is undesired; while R. Simeon holds that there is no liability for such. Thus, here the carrying of the pouch is necessitated by the discharge, but the discharge itself is certainly unwanted. ');">⁵</span> The School of R. Ishmael taught: A man may go out with his tefillin<span class="x" onmousemove="('comment',' V. Glos. phylacteries. ');">⁶</span>

תני דבי רבי ישמעאל יוצא אדם בתפילין בע"ש עם חשיכה מאי טעמא כיון דאמר רבה בר רב הונא חייב אדם למשמש בתפילין כל שעה ושעה ק"ו מציץ מה ציץ שאין בו אלא אזכרה אחת אמרה תורה (שמות כח, לח) והיה על מצחו תמיד שלא יסיח דעתו ממנו תפילין שיש בהן אזכרות הרבה על אחת כמה וכמה הלכך מידכר דכיר להו תניא חנניא אומר חייב אדם למשמש בבגדו ע"ש עם חשכה אמר רב יוסף הלכתא רבתי לשבת.

on the eve of Sabbath near nightfall.<span class="x" onmousemove="('comment',' In Talmudic times the phylacteries were worn all day and in the street, but not on the Sabbath. ');">⁷</span> What's the reason? Because Rabbah son of R. Huna said: One must feel his tefillin every now and then, [inferring] a minori from [the High Priest's] headplate. If in the case of the headplate, which contained the Divine Name<span class="x" onmousemove="('comment',' Lit., 'mention'. ');">⁸</span>

לא . יפלה את כליו כו': איבעיא להו לא יפלה את כליו ביום שמא יהרוג ורבי אליעזר היא דתניא אמר רבי אליעזר ההורג כינה בשבת כאילו הורג גמל ולא יקרא לאור הנר שמא יטה או דילמא תרוייהו שמא יטה

only once, yet the Torah said, and it shall always be on his forehead,<span class="x" onmousemove="('comment',' Ex. XXVIII, 38. ');">⁹</span> [i.e.,] his mind must not be diverted from it; then with the tefillin, which contain the Divine Name many times, how much more so! therefore he is fully cognizant thereof.<span class="x" onmousemove="('comment',' And need not fear that he will go out with them after nightfall, ');">¹⁰</span>

ת"ש אין פולין ואין קורין לאור הנר מי אלימא ממתניתין

It was taught: Hanania said: One must examine<span class="x" onmousemove="('comment',' Lit., 'feel'; to see whether there is anything attached to them or in them. ');">¹¹</span> his garments on Sabbath eve before nightfall. R. Joseph observed: That is a vital<span class="x" onmousemove="('comment',' Lit., 'great'. ');">¹²</span>

ת"ש אין פולין לאור הנר ואין קורין לאור הנר אלו מן ההלכות שאמרו בעליית חנניה בן חזקיה בן גרון ש"מ דתרוייהו שמא יטה ש"מ

law for the Sabbath.<span class="x" onmousemove="('comment',' In general, steps must be taken before the Sabbath to avoid the desecration of the Sabbath. ');">¹³</span> &nbsp; &nbsp; ONE MAY NOT SEARCH HIS GARMENTS [FOR VERMIN] etc. The scholars propounded: [Does this mean], ONE MAY NOT SEARCH HIS GARMENTS by day, lest he kill [the vermin], and would this agree with R. Eliezer, (for it was taught, R. Eliezer said: If one kills vermin on the Sabbath, it is as though he killed a camel);<span class="x" onmousemove="('comment',' I.e., it is a complete labour, and forbidden. ');">¹⁴</span>

אמר רב יהודה אמר שמואל אפילו להבחין בין בגדו לבגדי אשתו אמר רבא לא אמרן אלא דבני מחוזא אבל דבני חקליתא מידע ידעי ודבני מחוזא נמי לא אמרן אלא דזקנות אבל דילדות מידע ידיעי

while ONE MAY NOT READ BY THE LIGHT OF A LAMP, lest he tilt it? Or perhaps, both are [forbidden] lest he tilt [the lamp]?<span class="x" onmousemove="('comment',' In which case HE MAY NOT SEARCH HIS GARMENTS at night only. ');">¹⁵</span> — Come and hear: One may not search [his garments] nor read by the light of a lamp. But is it stronger than our Mishnah?<span class="x" onmousemove="('comment',' The same question of interpretation arises here. ');">¹⁶</span>

ת"ר אין פולין ברה"ר מפני הכבוד כיוצא בו אמר (רב) יהודה ואמרי לה רבי נחמיה אין עושין אפיקטויזין ברה"ר מפני הכבוד ת"ר המפלה את כליו מולל וזורק ובלבד שלא יהרוג אבא שאול אומר נוטל וזורק ובלבד שלא ימלול אמר רב הונא הלכה מולל וזורק וזהו כבודו ואפי' בחול רבה מקטע להו ורב ששת מקטע להו רבא שדי להו לקנא דמיא אמר להו רב נחמן לבנתיה קטולין ואשמעינן לי קלא דסנוותי

Come and hear: One may not search his garments by the light of a lamp, nor read by the light of a lamp, and these are of the halachoth stated in the upper chamber of Hananiah b. Hezekiah b. Garon.<span class="x" onmousemove="('comment',' V. Mishnah infra 13b. ');">¹⁷</span> This proves that both are on account lest he tilt [the lamp]; this proves it.

תניא רשב"א אומר אין הורגין את המאכולת בשבת דברי ב"ש וב"ה מתירין

Rab Judah said in Samuel's name: [It is forbidden] even to distinguish between one's own garments and his wife's [by lamp light]. Said Raba: That was stated only of townspeople;<span class="x" onmousemove="('comment',' Rashi: being idle, the men wear wide garments like women's. ');">¹⁸</span> but those of country folk<span class="x" onmousemove="('comment',' Land workers. ');">¹⁹</span>

וכן היה רשב"א אומר משום רשב"ג אין משדכין את התינוקות לארס ולא את התינוק ללמדו ספר וללמדו אומנות ואין מנחמין אבלים ואין מבקרין חולין בשבת דברי בית שמאי וב"ה מתירין:

are easily distinguished. And [even] in the case of townspeople this was stated only of old women;<span class="x" onmousemove="('comment',' Whose garments were more like those of men. ');">²⁰</span> but those of young women are readily distinguishable.

ת"ר הנכנס לבקר את החולה אומר שבת היא מלזעוק ורפואה קרובה לבא ור"מ אומר יכולה היא שתרחם

Our Rabbis taught: One must not search [his garments] in the street out of decency. In like way R. Judah-others state, R. Nehemiah-said: One must not cause himself to vomit in the street, out of decency. <font>Our Rabbis taught: If one searches his garments [on the Sabbath] he may press [the vermin] and throw it away, providing that he does not kill it. Abba Saul said: He must take and throw it away, providing that he does not press it. R. Huna said, The <i>halachah</i> is, he may press and throw it away, and that is seemly, even on weekdays.</font> Rabbah killed them, and R. Shesheth killed them.<span class="x" onmousemove="('comment',' Even on the Sabbath (Rashi). ');">²¹</span> Raba threw them into a basin of water. R. Nahman said to his daughters, 'Kill them and let me hear the sound of the hated ones.'<span class="x" onmousemove="('comment',' Of their death? ');">²²</span> It was taught, R. Simeon b. Eleazar said: Vermin must not be killed on the Sabbath: this is the view of Beth Shammai; while Beth Hillel permit it. And R. Simeon b. Eleazar said likewise on the authority of R. Simeon b. Gamaliel: One must not negotiate for the betrothal of children [girls],<span class="x" onmousemove="('comment',' On marrying young v. T.A. II, pp, 28f. ');">²³</span> nor for a boy, to teach him the book<span class="x" onmousemove="('comment',' I.e., for his elementary education. The obligation of a child's education lies primarily upon his father (Kid. 30a), and was left to him originally, public instruction being given to adults only. By the reforms of R. Simeon b. Shetah and Joshua b. Gamala elementary schools were set up for children from the age of six or seven and upwards (J. Keth VIII, ad fin.). From this passage we may conclude that the system of engaging private teachers was also in vogue in the education of girls, v. Kid., Sonc. ed., p. 141, n. 1 and Ned., p. 107, n. 2. It may be observed that only boys are referred to here. ');">²⁴</span> and to teach him a trade,<span class="x" onmousemove="('comment',' This was definitely obligatory upon the father; Kid. 29a. ');">²⁵</span> nor may mourners be comforted, nor may the sick be visited on the Sabbath:<span class="x" onmousemove="('comment',' Both are too sad for the Sabbath. ');">²⁶</span> that is the ruling of Beth Shammai; but Beth Hillel permit it. Our Rabbis taught: If one enters [a house] to visit a sick person [on the Sabbath], he should say, 'It is the Sabbath, when one must not cry out, and recovery will soon come.' R. Meir said, [One should say] 'It [the Sabbath] may have compassion.'<span class="x" onmousemove="('comment',' The due observance of the Sabbath will bring recovery in its wake. ');">²⁷</span>