Shabbat 241

טבילה בזמנה לאו מצוה ומהדרינן ור' יוסי סבר טבילה בזמנה מצוה ולא מהדרינן

Tebillah in its [due] time is not obligatory,<span class="x" onmousemove="('comment',' Even an obligatory tebillah need not be performed just when it is due. ');">¹</span> hence we seek [it]; whereas R. Jose holds, Tebillah in its [duel time is obligatory, hence we do not seek [it]. Now, does then R. Jose hold, Tebillah in its [due] time is obligatory? Surely it was taught: A <i>zab</i> and a zabah, a male leper and a female leper, he who cohabits with a <i>niddah</i>,<span class="x" onmousemove="('comment',' Which defiles him — such coition is strictly forbidden. ');">²</span>

וסבר ר' יוסי טבילה בזמנה מצוה והתניא הזב והזבה המצורע והמצורעת בועל נדה וטמא מת טבילתן ביום נדה ויולדת טבילתן בלילה בעל קרי טובל והולך כל היום כולו ר' יוסי אומר מן המנחה ולמעלה אינו צריך לטבול ההיא ר' יוסי בר' יהודה היא דאמר דייה טבילה באחרונה:

and he who is defiled through a corpse, [perform] their tebillah by day.<span class="x" onmousemove="('comment',' The seventh day from their defilement. They can perform tebillah any time after dawn, even if it is not yet seven full days of twenty-four hours each from the time of defilement, and even if this falls on the Day of Atonement. ');">³</span> A <i>niddah</i> and woman in confinement [perform] their tebillah at night.<span class="x" onmousemove="('comment',' The evening following the day which completes their period of uncleanness, the full period being required in their case. This holds good even if the evening belongs to the Day of Atonement. ');">⁴</span> A ba'al keri<span class="x" onmousemove="('comment',' Lit., 'one whom a mishap has befallen' — a euphemism for one who discharged semen. By Rabbinical law he requires tebillah before he can engage in the study of Torah. ');">⁵</span>

<big><strong>מתני׳</strong></big> נכרי שבא לכבות אין אומרים לו כבה ואל תכבה מפני שאין שביתתו עליהן אבל קטן שבא לכבות אין שומעין לו מפני ששביתתו עליהן:

must proceed with tebillah at any time of the day.<span class="x" onmousemove="('comment',' Lit., 'the whole day'. Even if he discharged semen in the late afternoon of the Day of Atonement, he may perform tebillah on the same day and need not wait for the evening, because tebillah in its right time is obligatory. [A non-obligatory bath is prohibited on the Day of Atonement.] ');">⁶</span> R. Jose said: [If the mishap happened] from minhah and beyond he need not<span class="x" onmousemove="('comment',' [Var. lec. he may not, v. Tosaf. a.l.] ');">⁷</span> perform tebillah.<span class="x" onmousemove="('comment',' Because tebillah at its right time is not obligatory, which is the point of the objection. The circumstances here are that be has already recited all the prayers of the day (Tosaf.), or at least minhah, while the ne'ilah (concluding) service may be recited at night. ');">⁸</span>

<big><strong>גמ׳</strong></big> א"ר אמי בדליקה התירו לומר כל המכבה אינו מפסיד נימא מסייע ליה נכרי שבא לכבות אין אומרים לו כבה ואל תכבה מפני שאין שביתתו עליהן כבה הוא דלא אמרינן ליה הא כל המכבה אינו מפסיד אמרינן ליה אימא סיפא אל תכבה לא אמרינן ליה וכל המכבה אינו מפסיד נמי לא אמרינן ליה אלא מהא ליכא למשמע מינה

— [The author of] that is R. Jose son of R. Judah who maintained: [One] tebillah at the end suffices for her.<span class="x" onmousemove="('comment',' The reference is to a woman who gave birth without knowing exactly when, what, and whether it was with or without a gonorrhoeic discharge. The first view is that all possibilities must be taken into account and she must perform tebillah at the due times posited by these. R. Jose b. R. Judah, however, rules that a single tebillah, performed at the end of the whole period that is in doubt, is sufficient, though actually the right time may have been earlier, for in any case tebillah at the time when it becomes due is not obligatory. ');">⁹</span> <b><i>MISHNAH</i></b>. IF A GENTILE COMES TO EXTINGUISH, WE DO NOT SAY TO HIM, 'EXTINGUISH IT' OR 'DO NOT EXTINGUISH,' BECAUSE HIS RESTING IS NOT OUR OBLIGATION.<span class="x" onmousemove="('comment',' Lit., 'their obligation'. It is not the duty of Israelites to see that he rests on the Sabbath, hence we need not forbid him. On the other hand by Rabbinical law one must not instruct a Gentile to work — hence we may not tell him to extinguish the fire. ');">¹⁰</span> BUT IF A MINOR COMES TO EXTINGUISH, WE MUST NOT PERMIT HIM,<span class="x" onmousemove="('comment',' Lit., 'we do not hearken to him'. ');">¹¹</span>

ת"ר מעשה ונפלה דליקה בחצירו של יוסף בן סימאי בשיחין ובאו אנשי גיסטרא של ציפורי לכבות מפני שאפטרופוס של מלך היה ולא הניחן מפני כבוד השבת ונעשה לו נס וירדו גשמים וכיבו לערב שיגר לכל אחד מהן שתי סלעין ולאפרכוס שבהן חמשים וכששמעו חכמים בדבר אמרו לא היה צריך לכך שהרי שנינו נכרי שבא לכבות אין אומרים לו כבה ואל תכבה:

BECAUSE HIS RESTING IS OUR OBLIGATION. <b><i>GEMARA</i></b>. R. Ammi said: In the case of a conflagration they [the Rabbis] permitted one to announce, 'Whoever extinguishes [it] will not lose [thereby].' Shall we say that this supports him: IF A GENTILE COMES TO EXTINGUISH, WE DO NOT SAY TO HIM, EXTINGUISH OR DO NOT EXTINGUISH, BECAUSE HIS RESTING IS NOT OUR OBLIGATION: thus we [merely] may not say to him, Extinguish [it],' but we may say, 'Whoever extinguishes [it] will not lose [thereby].' Then consider the second clause: WE DO NOT SAY TO HIM … DO NOT EXTINGUISH but neither may we say to him, 'Whoever extinguishes [it] will not lose [thereby]?'<span class="x" onmousemove="('comment',' For the second clause merely states that it is unnecessary to stop him, which implies, however, that one must not give him a hint to extinguish. ');">¹²</span> Rather no deduction can be made from this.<span class="x" onmousemove="('comment',' For one clause of the Mishnah must be exact, even in respect of its implication, whereas the other clause is not to be stressed so far, and it is not known which is exact. ');">¹³</span>

אבל קטן שבא לכבות אין שומעין לו מפני ששביתתו עליהן: שמעת מינה קטן אוכל נבלות ב"ד מצווין עליו להפרישו אמר רבי יוחנן בקטן העושה לדעת אביו דכוותה גבי נכרי דקא עביד לדעתיה דישראל מי שרי נכרי לדעתיה דנפשיה עביד:

Our Rabbis taught: It once happened that a fire broke out in the courtyard of Joseph b. Simai in Shihin, and the men of the garrison at Sepphoris<span class="x" onmousemove="('comment',' [The Acropolis mentioned in Josephus, Vita 67]. ');">¹⁴</span> came to extinguish it, because he was a steward of the king.<span class="x" onmousemove="('comment',' [Agrippa II, v. Klein, S., Beitrage p. 66, n. 1 and Graetz, MGWJ, 1881, p. 484]. ');">¹⁵</span> But he did not permit them, in honour of the Sabbath, and a miracle happened on his behalf, rain descended and extinguished [it]. In the evening he sent two <i>sela'</i> to each of them, and fifty to their captain. But when the Sages heard of it they said, He did not need this, for we learnt: IF A GENTILE COMES TO EXTINGUISH, WE DO NOT SAY TO HIM, 'EXTINGUISH' OR 'DO NOT EXTINGUISH'.

<big><strong>מתני׳</strong></big> כופין קערה על גבי הנר בשביל שלא תאחוז בקורה ועל צואה של קטן ועל עקרב שלא תישך א"ר יהודה מעשה בא לפני רבן יוחנן בן זכאי בערב ואמר חוששני לו מחטאת:

BUT IF A MINOR COMES TO EXTINGUISH, WE DO NOT PERMIT HIM, BECAUSE HIS RESTING IS OUR OBLIGATION. You may infer from this [that] if a minor eats nebeloth,<span class="x" onmousemove="('comment',' V. Glos.; i.e., any forbidden food. ');">¹⁶</span> it is the duty of <i>Beth din</i> to restrain him?<span class="x" onmousemove="('comment',' Lit., 'to keep him away'. — In Yeb. 114a this is in doubt. ');">¹⁷</span> — Said R. Johanan: This refers to a minor acting at his father's desire.<span class="x" onmousemove="('comment',' But where he acts entirely of his own accord it may not be so. ');">¹⁸</span>

<big><strong>גמ׳</strong></big> רב יהודה ורב ירמיה בר אבא ורב חנן בר רבא איקלעו לבי אבין דמן נשיקיא לרב יהודה ורב ירמיה בר אבא

Then by analogy, in respect to the Gentile, he [too] acts at the Jew's desire: is this permitted? — A Gentile acts at his own desire.<span class="x" onmousemove="('comment',' Though he knows that the Jew too desires it, be may nevertheless act on his own accord. But a minor is more likely to be directly influenced by what he understands to be his father's wish. ');">¹⁹</span> MISHNAH. A DISH MAY BE INVERTED OVER A LAMP, THAT THE BEAMS SHOULD NOT CATCH [FIRE], AND OVER AN INFANT'S EXCREMENT, AND OVER A SCORPION, THAT IT SHOULD NOT BITE. R. JUDAH SAID: AN INCIDENT CAME BEFORE R. JOHANAN B. ZAKKAI IN ARAB,<span class="x" onmousemove="('comment',' [Near Sepphoris, v. Klein Beitrage P. 75]. ');">²⁰</span> AND HE SAID, I FEAR ON HIS ACCOUNT [THAT HE MAY BE LIABLE TO] A SIN-OFFERING.<span class="x" onmousemove="('comment',' Since the snake was not pursuing him, his action may constitute trapping, which involves a sin-offering. ');">²¹</span> <b><i>GEMARA</i></b>. Rab Judah and R. Jeremiah b. Abba and R. Hanan b. Raba visited the home of Abin of Neshikya.<span class="x" onmousemove="('comment',' A town in Babylonia. ');">²²</span> For Rab Judah and R. Jeremiah b. Abba