Shabbat 293

המנער טליתו בשבת חייב חטאת ולא אמרן אלא בחדתי אבל בעתיקי לית לן בה ולא אמרן אלא באוכמי אבל בחיורי וסומקי לית לן בה והוא דקפיד עלייהו

If one shakes out his cloak<span class="x" onmousemove="('comment',' Rashi: to free it from the dust. Tosaf.: he shakes off the dew. ');">¹</span> on the Sabbath, he is liable to a sin-offering.<span class="x" onmousemove="('comment',' As it is tantamount to washing it. ');">²</span>

עולא איקלע לפומבדיתא חזא רבנן דקא מנפצי גלימייהו אמר קמחללין רבנן שבתא אמר להו רב יהודה נפוצי ליה באפיה אנן לא קפדינן מידי

Now, we said this only of new ones, but in the case of old ones we have nought against it; and this is said only of black ones, but in the case of white or red ones we have nought against it; [but in any case there is no culpability] unless he is particular about them.<span class="x" onmousemove="('comment',' He would never put them on thus; then the dusting is tantamount to washing. But if he is not particular about the dust there is no culpability in any case. ');">³</span> 'Ulla visited Pumbeditha. Seeing the scholars shaking their garments he observed, 'The scholars are desecrating the Sabbath.' Said Rab Judah to them, 'Shake them in his presence, [for] we are not particular at all [about the clothes].' Abaye was standing before R. Joseph. Said he to him, 'Give me my hat.' Seeing some dew upon it he hesitated to give it to him. 'Shake it and throw it off,' he directed, '[for] we are not particular at all.'

אביי הוה קאי קמיה דרב יוסף א"ל הב לי כומתאי [חזא דאיכא] טלא עליה הוה קמחסם למיתבה ליה א"ל נפוץ שדי אנן לא קפדינן מידי

R. Isaac b. Joseph said in R. Johanan's name: If one goes out on the Sabbath with a cloak folded up [and] lying on his shoulders, he is liable to a sin-offering.<span class="x" onmousemove="('comment',' The part which is thrown over the shoulder is considered a burden. ');">⁴</span> It was taught likewise: Clothes vendors who go out on the Sabbath with cloaks folded up [and] lying on their shoulders are liable to a sin-offering. And they [the Sages] said this not of clothes vendors alone but of all men, but that it is the nature of merchants to go out thus. Again, if a shopkeeper goes out with coins bound up in his wrapper, he is liable to a sin-offering. And they said this not of a shopkeeper alone but of all men, but that it is a shopkeeper's nature to go out thus. And runners may go out with the scarfs on their shoulders;<span class="x" onmousemove="('comment',' These were swift runners, e.g., for carrying express messages. In T.A. I, p. 603, n. 530b, it is conjectured that the [H] (scarf) was their only garment, apart from a loincloth. ');">⁵</span>

אמר רב יצחק בר יוסף א"ר יוחנן היוצא בטלית מקופלת מונחת לו על כתיפו בשבת חייב חטאת תנ"ה סוחרי כסות היוצאים בטליתות מקופלות ומונחות על כתיפן בשבת חייבין חטאת ולא סוחרי כסות בלבד אמרו אלא כל אדם אלא שדרכן של מוכרין לצאת כך

and they said this not of runners alone but of all men, but that it is the nature of runners to go out thus.<span class="x" onmousemove="('comment',' Even if they are folded up and not hanging down (Wilna Gaon and 'Aruk) — though presumably they are wound round their necks in the first place. ');">⁶</span> R. Judah said: It once happened that Hyrcanus, son of R. Eliezer b. Hyrcanus, went out on the Sabbath with the scarf on his shoulder, but that a thread [thereof] was wound round his finger.<span class="x" onmousemove="('comment',' To prevent it from falling off. ');">⁷</span>

וחנוני היוצא במעות הצרורין לו בסדינו חייב חטאת ולא חנוני בלבד אמרו אלא כל אדם אלא שדרכו של חנוני לצאת כך והרטנין יוצאין בסודרין שעל כתיפן ולא רטנין בלבד אמרו אלא כל אדם אלא שדרכן של רטנין לצאת בכך

But when the matter came before the Sages they said, [It is permitted] even if a thread is not wound about one's finger. R. Nahman b. R. Hisda lectured in R. Hisda's name: The <i>halachah</i> is [that it is permissible] even if a thread is not wound about his finger. 'Ulla visited the academy of Assi b. Hini [and] was asked: Is it permitted to make a marzeb on the Sabbath? Said he to them, Thus did R. Ilai say: It is forbidden to make a marzeb on the Sabbath. What is a marzeb? — Said R. Zera: The capes<span class="x" onmousemove="('comment',' Lit., 'pouches'. ');">⁸</span>

א"ר יהודה מעשה בהורקנוס בנו של רבי אליעזר בן הורקנוס שיצא בסודר שעל כתיפו בשבת אלא שנימא כרוכה לו באצבעו וכשבא הדבר לפני חכמים אמרו אפילו אין נימא כרוכה לו באצבעו דרש רב נחמן בר רב חסדא משמיה דרב חסדא הלכה אע"פ שאין נימא כרוכה לו באצבעותיו

worn by Babylonian women.<span class="x" onmousemove="('comment',' Formed by drawing up the skirts of their garments backwards and attaching it with ribbons, thus shaping it like a tube or gutter, which is the meaning of marzeb. ');">⁹</span> R. Jeremiah was sitting before R. Zera [and] asked him, How is it thus? It is forbidden, replied he. And how is it thus? It is forbidden, replied he.<span class="x" onmousemove="('comment',' He gathered up his skirts in various ways and asked him whether such were permissible on the Sabbath. ');">¹⁰</span>

עולא איקלע לבי אסי בר היני בעו מיניה מהו לעשות מרזב בשבת אמר להו הכי אמר רבי אלעי אסור לעשות מרזב בשבת מאי מרזב אמר ר' זירא כיסי בבלייתא

R. Papa said: Adopt this general rule: Whatever [is done] with the intention of gathering it [the skirts] up<span class="x" onmousemove="('comment',' Rashi: to remain so permanently. Wilna Gaon, citing Maim.: to prevent it from being torn or soiled. Jast. translates: with the intention of creasing. ');">¹¹</span> is forbidden; whatever is for adornment is permitted. Just as R. Shisha son of R. Idi used to adorn himself with his cloak.<span class="x" onmousemove="('comment',' After putting it on he would smooth and straighten it out to make it more becoming. This is permitted even on the Sabbath. ');">¹²</span>

ר' ירמיה הוה יתיב קמיה דר' זירא א"ל הכי מאי א"ל אסור והכי מאי א"ל אסור אמר רב פפא נקוט האי כללא בידך כל אדעתא דלכנופי אסור כל דלהתנאות שרי כי הא דרב שישא בריה דרב אידי מתנאה בסדינו הוה

When R. Dimi came,<span class="x" onmousemove="('comment',' v. p. 12, n. 9. ');">¹³</span> he said: On one occasion Rabbi went out into the field with the two ends of his cloak lying on his shoulder. [Thereupon] Joshua b. Ziruz, the son of R. Meir's father-in-law, said to him: Did not R. Meir declare one liable to a sin-offering in such a case?<span class="x" onmousemove="('comment',' For it is not wearing but carrying a burden. ');">¹⁴</span>

כי אתא רב דימי אמר פעם אחת יצא רבי לשדה והיו שני צידי טליתו מונחין על כתיפו אמר לפניו יהושע בן זירוז בן חמיו של רבי מאיר בזו לא חייב ר' מאיר חטאת אמר ליה דקדק רבי מאיר עד כאן שלשל רבי טליתו

Was R. Meir so very particular?<span class="x" onmousemove="('comment',' As to call this a burden. ');">¹⁵</span> he exclaimed.' [So] Rabbi let his cloak fall. When Rabin came,<span class="x" onmousemove="('comment',' V. p. 12, n. 9. ');">¹⁶</span>

כי אתא רבין אמר לא יהושע בן זירוז הוה אלא יהושע בן כפוסאי היה חתנו של ר' עקיבא אמר בזו לא חייב ר' עקיבא חטאת אמר לו דקדק ר"ע עד כאן שלשל רבי טליתו כי אתא רב שמואל בר רב יהודה אמר נשאל איתמר:

he said: It was not Joshua b. Ziruz but Joshua b. Kapusai, R. Akiba's son-in-law. Said he: Did not R. Akiba declare one liable to a sin-offering in such a case? Was R. Akiba so very particular? he exclaimed. [So] Rabbi let his cloak fall. When R. Samuel b. R. Judah came, he said: It was stated that this [question] was asked.<span class="x" onmousemove="('comment',' The incident did not actually happen, but the question was asked in the academy: Rabbi thought of permitting it, but was dissuaded when told of R. Meir's (or, R. Akiba's) view. ');">¹⁷</span> <b><i>MISHNAH</i></b>. IF ONE BATHES IN THE WATER OF A PIT<span class="x" onmousemove="('comment',' Which had been heated. ');">¹⁸</span>

<big><strong>מתני׳</strong></big> הרוחץ במי מערה ובמי טבריא ונסתפג אפילו בעשר אלונטיאות לא יביאם בידו אבל עשרה בני אדם מסתפגין באלונטית אחת פניהם ידיהם ורגליהם ומביאין אותן בידן

OR IN THE WATER OF TIBERIAS<span class="x" onmousemove="('comment',' Which was naturally hot-Tiberias possessed thermal springs. ');">¹⁹</span> AND DRIES HIMSELF EVEN WITH TEN TOWELS, HE MUST NOT FETCH THEM IN HIS HAND.<span class="x" onmousemove="('comment',' Even if carrying is permitted, e.g..in his house or where an 'erub has been provided. ');">²⁰</span>

סכין וממשמשין אבל לא מתעמלין ולא מתגררין אין יורדין לקורדימא ואין עושין אפיקטויזין ואין מעצבין את הקטן ואין מחזירין את השבר מי שנפרקה ידו ורגלו לא יטרפם בצונן אבל רוחץ הוא כדרכו ואם נתרפא נתרפא:

BUT TEN MEN MAY DRY THEIR FACES, HANDS, AND FEET ON ONE TOWEL AND FETCH IT IN THEIR HANDS. ONE MAY OIL AND [LIGHTLY] MASSAGE [THE BODY]. BUT NOT KNEAD<span class="x" onmousemove="('comment',' I.e., massage strongly. ');">²¹</span> OR SCRAPE.<span class="x" onmousemove="('comment',' With a scraper, perhaps a strigil, to invigorate the circulation. ');">²²</span>

<big><strong>גמ׳</strong></big> קתני מי מערה דומיא דמי טבריא מה מי טבריא חמין אף מי מערה חמין הרוחץ דיעבד אין לכתחילה לא מכלל

YOU MUST NOT GO DOWN TO A WRESTLING GROUND,<span class="x" onmousemove="('comment',' So Jast. Heb. Kordima. MS.M. and Jer. read: [H] i.e., the clay ground (of the brickyard). Rashi translates: the name of a river. ');">²³</span> OR INDUCE VOMITING,<span class="x" onmousemove="('comment',' By means of an emetic. ');">²⁴</span> OR STRAIGHTEN AN INFANT['S LIMBS],<span class="x" onmousemove="('comment',' By manipulation. ');">²⁵</span> OR SET A BROKEN BONE. IF ONE'S HAND OR FOOT IS DISLOCATED, HE MUST NOT AGITATE IT VIOLENTLY IN COLD WATER BUT MAY BATHE IT IN THE USUAL WAY, AND IF IT HEALS, IT HEALS. <b><i>GEMARA</i></b>. THE WATER OF A PIT is taught analogous to THE WATER OF TIBERIAS: just as the water of Tiberias is hot, so [by] the water of a pit hot [water is meant]; [and furthermore, it states] IF ONE BATHES: only if it is done, but not at the outset.<span class="x" onmousemove="('comment',' For otherwise the Mishnah should read: one may bathe. ');">²⁶</span> Hence