Shabbat 235:1

מצילין מזון ג' סעודות מאי לאו דלא אכל לא דאכל שחרית מצילין מזון שתי סעודות מאי לאו דלא אכל לא דאכל במנחה מצילין מזון סעודה אחת

FOOD FOR THREE MEALS MAY BE SAVED: surely that is where one has not [yet] eaten?<span class="x" onmousemove="('comment',' Thus proving that our Mishnah disagrees with R Hidka. ');">¹</span> — No: it is where he has [already eaten]. [IF] IN THE MORNING, FOOD FOR TWO MEALS MAY BE SAVED: surely that is where one has not yet eaten? — No: [where] he has eaten. AT [THE TIME OF] MINHAH, FOOD FOR ONE MEAL: surely that is where one has not eaten? — No: [where] he has eaten. But since the final section states, R. JOSE SAID: AT ALL TIMES WE MAY SAVE FOOD FOR THREE MEALS, it follows that the first Tanna holds [that] three [are required]. Hence it is clear that our Mishnah does not agree with R. Hisda.

מאי לאו דלא אכל לא דאכל והא מדקתני סיפא רבי יוסי אומר לעולם מצילין מזון ג' סעודות מכלל דתנא קמא ג' סבירא ליה אלא מחוורתא מתני' דלא כרבי חידקא

Now, as to what we learnt: He who has food for two meals must not accept [relief] from the tamhuy: food for fourteen meals, must not accept from the kuppah,<span class="x" onmousemove="('comment',' Tamhuy is the charity plate, the food collected from contributors and distributed daily; kuppah (lit., 'heap', 'pile'), the communal charity, from which weekly grants were made every Friday for food. With two meals one has enough for the day; with fourteen he has enough for the week, hence he must not accept relief from either respectively; v. Pe'ah VIII, 7. ');">²</span> — who [is the authority for this], [for] it is neither the Rabbis nor R. Hidka? If the Rabbis, there are fifteen meals; if R. Hidka, there are sixteen?<span class="x" onmousemove="('comment',' In the week. ');">³</span>

והא דתנן מי שיש לו מזון שתי סעודות לא יטול מן התמחוי מזון ארבע עשרה לא יטול מן הקופה מני לא רבנן ולא רבי חידקא אי רבנן חמסרי הויין אי רבי חידקא שית סרי הויין לעולם רבנן דאמרינן ליה מאי דבעית למיכל באפוקי שבתא אכליה בשבתא

— In truth, it is the Rabbis, for we say to him [the recipient], 'What you require to eat at the conclusion of the Sabbath, eat it on the Sabbath.<span class="x" onmousemove="('comment',' Just before its termination. ');">⁴</span> Shall we say then that it agrees [only] with the Rabbis and not with R. Hidka? — You may even say [that it agrees with] R. Hidka: we say to him, 'What you require to eat on the eve of the Sabbath [before nightfall], eat it on the Sabbath.'<span class="x" onmousemove="('comment',' I.e., after nightfall. ');">⁵</span>

לימא רבנן היא ולא ר' חידקא אפי' תימא ר' חידקא דאמרינן ליה מאי דבעית למיכל במעלי שבתא אכליה לאורתא וכולי יומא דמעלי שבתא בתעניתא מותבינן ליה אלא הא מני רבי עקיבא היא דאמר עשה שבתך חול ואל תצטרך לבריות

And the whole day of Sabbath eve [Friday] we make him spend in fasting?<span class="x" onmousemove="('comment',' It is virtually a fast if he must postpone his second meal to the night. ');">⁶</span> Rather the author of this is R. Akiba, who said: Treat thy Sabbath like a weekday rather than be dependent on men.<span class="x" onmousemove="('comment',' Hence if he has fourteen meals he can eat two on the Sabbath rather than receive charity. — This saying of R. Akiba is sometimes quoted nowadays to show that one may even desecrate the Sabbath rather than descend to charity. It is quite obvious that R. Akiba had no such thing in mind but merely meant that one should not seek to obtain the extra luxuries of the Sabbath through charity. ');">⁷</span>

והא דתנן אין פוחתין לעני העובר ממקום למקום מככר בפונדיון מד' סאין בסלע לן נותנין לו פרנסת לינה ואם שבת נותנין לו מזון ג' סעודות לימא רבנן היא ולא ר' חידקא לעולם ר' חידקא כגון דאיכא סעודה בהדיה דאמרינן ליה הא דאיכא בהדך אכליה וכי אזיל בריקן אזיל דמלווינן ליה סעודה בהדיה מאי פרנסת לינה אמר רב פפא פוריא ובי סדיא:

Now, as to what we learnt: 'A poor man travelling from place to place must be given not less than a loaf [valued] at a pundion when four se'ahs cost one <i>sela'</i>;<span class="x" onmousemove="('comment',' A pundion = one-twelfth of a denar= one forty-eighth of a sela'. A loaf of that size is sufficient for the average two meals. ');">⁸</span> if he stays overnight, he must be given the requirements for spending the night; while if he spends the Sabbath there, he must be given food for three meals'<span class="x" onmousemove="('comment',' V. Pe'ah ibid. ');">⁹</span>

ת"ר קערות שאכל בהן ערבית מדיחן לאכול בהן שחרית שחרית מדיחן לאכול בהן בצהרים בצהרים מדיחן לאכול בהן במנחה מן המנחה ואילך שוב אינו מדיח אבל כוסות וקיתוניות וצלוחיות מדיח והולך כל היום כולו לפי שאין קבע לשתיה

— shall we say that this is [according to] the Rabbis [only], not R. Hidka? — In truth, it may [agree with] R. Hidkah, [the circumstances being] e.g., where he [already] has one meal with him, so we say to him, 'Eat that which you have with you.' And when he departs, shall he depart empty-handed!<span class="x" onmousemove="('comment',' Surely not. ');">¹⁰</span> — We provide him with a meal to accompany him. 'What is meant by 'the requirements of spending the night?' — Said R. Papa: A bed and a bolster.

א"ר שמעון בן פזי א"ר יהושע בן לוי משום בר קפרא כל המקיים שלש סעודות בשבת ניצול משלש פורעניות מחבלו של משיח ומדינה של גיהנם וממלחמת גוג ומגוג מחבלו של משיח כתיב הכא יום וכתיב התם (מלאכי ג, כג) הנה אנכי שולח לכם את אליה הנביא לפני בוא יום וגו' מדינה של גיהנם כתיב הכא יום וכתיב התם (צפניה א, טו) יום עברה היום ההוא ממלחמת גוג ומגוג כתיב הכא יום וכתיב התם (יחזקאל לח, יח) ביום בא גוג

Our Rabbis taught: The plates in which one eats in the evening [Friday night] may be washed for eating in them in the morning; [those which are used] in the morning may be washed to eat in them at midday; [those used] at midday are washed to eat in them at minhah; but from minhah and onwards they may no longer he washed;<span class="x" onmousemove="('comment',' Since they are not required for the Sabbath any more. ');">¹¹</span> but goblets, [drink-]ladles and flasks, one may go on washing [them] all day, because there is no fixed time for drinking.

א"ר יוחנן משום רבי יוסי כל המענג את השבת נותנין לו נחלה בלי מצרים שנאמר (ישעיהו נח, יד) אז תתענג על ה' והרכבתיך על במתי ארץ והאכלתיך

R. Simeon b. Pazzi said in the name of R. Joshua b. Levi in Bar Kappara's name: He who observes [the practice of] three meals on the Sabbath is saved from three evils: the travails of the Messiah,<span class="x" onmousemove="('comment',' The advent of the Messiah was pictured as being preceded by years of great distress. ');">¹²</span> the retribution of Gehinnom,<span class="x" onmousemove="('comment',' Purgatory. ');">¹³</span> and the wars of Gog and Magog.<span class="x" onmousemove="('comment',' Also a time of intense suffering. ');">¹⁴</span> 'The travails of the Messiah': 'day' is written here;<span class="x" onmousemove="('comment',' V. supra 117b bottom. ');">¹⁵</span> whilst there it is written, Behold, I will send you Elijah the prophet before the great and terrible day of the Lord comes.<span class="x" onmousemove="('comment',' Mal. III, 2. (E.V. IV, 5). This is understood to refer to the advent of the Messiah. ');">¹⁶</span> The retribution of Gehinnom': 'day' is written here; whilst there it is written, That day is a day of wrath.<span class="x" onmousemove="('comment',' Zeph. I, 15. ');">¹⁷</span> 'The wars of Gog and Magog': 'day' is written here; whilst there it is written, in that day when Gog shall come.<span class="x" onmousemove="('comment',' Ezek. XXXVIII, 18. Since 'day' is mentioned three times in connection with the Sabbath meals (supra 117b), their observance will save one from the bitter experiences of these three 'days'. ');">¹⁸</span> R. Johanan said in R. Jose's name: He who delights in the Sabbath is given an unbounded heritage, for it is written, Then shalt thou delight thyself in the Lord, and I will make thee to ride upon the high places of the earth; and I will feed thee