Shabbat 294

דלהשתטף כל גופו אפי' לכתחילה שפיר דמי מני ר"ש היא דתניא לא ישתטף אדם בין בחמין בין בצונן דברי ר"מ ר"ש מתיר ר' יהודה אומר בחמין אסור בצונן מותר:

sousing the whole body<span class="x" onmousemove="('comment',' As opposed to an actual bath. ');">¹</span> is well [permitted] even at the very outset.<span class="x" onmousemove="('comment',' Even in hot water. ');">²</span>

ונסתפג אפילו בעשר אלונטיות: רישא רבותא קמ"ל וסיפא רבותא קמ"ל רישא רבותא קמ"ל דאפילו הני דלא נפישי בהו מיא כיון דחד הוא אתי לידי סחיטה וסיפא רבותא קמ"ל אפילו הני דנפישי בהו מיא כיון דרבים נינהו מדכרי אהדדי:

Who (is the authority for this]? It is R. Simeon. For it was taught: A man must not souse the whole of his body, either with hot or with cold water: this is R. Meir's view; but R. Simeon permits it. R. Judah said: It is forbidden with hot water, but permitted with cold. AND DRIES HIMSELF EVEN WITH TEN TOWELS. The first clause informs us of the most surprising ruling, and the second clause informs us of the most surprising ruling. 'The first clause informs us of the most surprising ruling': even these, which do not contain much water, [are forbidden]; for since there is only one person, he will come to wring it out. 'And the second clause informs us of the most surprising ruling': even these, though they contain very much water [are permitted]; for since there are many, they will remind each other.<span class="x" onmousemove="('comment',' Should one forget himself and wish to wring it out. ');">³</span>

תנו רבנן מסתפג אדם באלונטית ומניחה בחלון ולא ימסרנה לאוליירין מפני שחשודים על אותו דבר רבי שמעון אומר מסתפג באלונטית אחת ומביאה בידו לתוך ביתו

Our Rabbis taught: A man may dry himself with a towel and place it on the window-sill, but he must not give it to the bath attendants, because they are suspected of that thing.<span class="x" onmousemove="('comment',' Sc. of wringing it out and giving it to others. V. 'Er., Sonc. ed., p. 610 notes. ');">⁴</span> R. Simeon said: One may dry himself with one towel and bring it home.<span class="x" onmousemove="('comment',' Presumably wrapped about him as a garment, or where an 'erub is provided. ');">⁵</span>

אמר ליה אביי לרב יוסף הלכתא מאי אמר ליה הא ר' שמעון הא רבי הא שמואל הא ר' יוחנן

Abaye asked R. Joseph: What is the law? Said he to him, Lo! there is R. Simeon; lo! there is Rabbi; lo! there is Samuel; lo! there is R. Johanan.<span class="x" onmousemove="('comment',' All these have stated their view, and surely they furnish a reliable guide. ');">⁶</span> 'R. Simeon', as we have stated. 'Rabbi': for it was taught. Rabbi said: When we learnt Torah at R. Simeon['s academy] in Tekoa,<span class="x" onmousemove="('comment',' Near Bethlehem in Judea. ');">⁷</span>

ר' שמעון הא דאמרן רבי דתניא אמר רבי כשהיינו למדין תורה אצל ר' שמעון בתקוע היינו מעלין שמן ואלונטית מחצר לגג ומגג לקרפף עד שהיינו מגיעין אצל מעין שהיינו רוחצין בו שמואל דאמר רב יהודה אמר שמואל מסתפג אדם באלונטית ומביאה בידו לתוך ביתו ר' יוחנן דאמר ר' חייא בר אבא א"ר יוחנן הלכה מסתפג אדם באלונטית ומביאה בידו לתוך ביתו

we used to carry up oil and towels from the courtyard to the roof and from the roof to an enclosure,<span class="x" onmousemove="('comment',' V. supra 7a. ');">⁸</span> until we came to the fountain where we bathed. 'Samuel': for Rab Judah said in Samuel's name: A person may dry himself with a towel and carry it home [wrapped round] his hand.<span class="x" onmousemove="('comment',' V. n. 4. ');">⁹</span>

ומי א"ר יוחנן הכי והא"ר יוחנן הלכה כסתם משנה ותנן ונסתפג אפילו בעשר אלונטיות לא יביאם בידו ההוא כבן חכינאי מתני לה

'R. Johanan': for R. Hiyya b. Abba said in R. Johanan's name: The <i>halachah</i> is: A person may dry himself with a towel and carry it home [wrapped round] his hand. Yet did R. Johanan say thus: surely R. Johanan said, The <i>halachah</i> is as an anonymous Mishnah, whereas we learnt: AND DRIES HIMSELF EVEN WITH TEN TOWELS, HE MUST NOT FETCH THEM IN HIS HAND? — He recited this as Ben Hakinai['s view].<span class="x" onmousemove="('comment',' Not anonymously. ');">¹⁰</span> R. Hiyya b. Abba said in R. Johanan's name: The bath attendants may bring women's bathing clothes to the baths, providing that they cover their heads and the greater part of their bodies in them.<span class="x" onmousemove="('comment',' So that they are brought as garments. ');">¹¹</span>

א"ר חייא בר אבא אר"י האוליירין מביאין בלרי נשים לבי בני ובלבד שיתכסה בהן ראשן ורובן סכניתא צריך לקשר ב' ראשיה למטה א"ר חייא בר אבא א"ר יוחנן למטה מכתפיים אמר להו רבא לבני מחוזא כי מעבריתו מאני לבני חילא שרביבו בהו למטה מכתפיים:

As for a sabnitha,<span class="x" onmousemove="('comment',' 'Aruch; Cur. edd. saknitha. Rashi: a large cloth covering, falling over the shoulders. Maim: a small cloth, not large enough to cover the head and the greater part of the body. ');">¹²</span> R. Hiyya b. Abba said in R. Johanan's name: One must tie its two bottom ends.<span class="x" onmousemove="('comment',' So that it should not fall off. ');">¹³</span>

סכין וממשמשין: ת"ר סכין וממשמשין בבני מעיים בשבת ובלבד שלא יעשה כדרך שהוא עושה בחול היכי עביד ר' חמא בר חנינא אמר סך ואח"כ ממשמש ר' יוחנן אמר סך וממשמש בבת אחת:

R. Hiyya b. Abba also said in R. Johanan's name: [That means] below the shoulders.<span class="x" onmousemove="('comment',' So that it looks like wearing apparel. ');">¹⁴</span> Raba said to the citizens of Mahoza: When you carry the apparel of the troops,<span class="x" onmousemove="('comment',' To the baths. The troops (non-Jewish) were billeted in Jewish houses (Cf. Ta'an. 21a), and the Jews had to perform such offices as bringing their bathing outfits to the baths, carrying them through the streets. ');">¹⁵</span>

אבל לא מתעמלין: א"ר חייא בר אבא א"ר יוחנן אסור לעמוד בקרקעיתה של דיומסת מפני שמעמלת ומרפא אמר ר' יהודה אמר רב כל ימיה של דיומסת עשרים ואחד יום ועצרת מן המנין איבעיא להו עצרת (בתחלה) להאי גיסא או להאי גיסא ת"ש דאמר שמואל כולהו שקייני מדיבחא ועד עצרתא מעלו דילמא התם הוא דכמה דקריר עלמא מעלי אבל הכא משום הבלא הוא כיון דחמים עלמא טפי מעלי

let them drop below your shoulders.<span class="x" onmousemove="('comment',' V. p. 745, n. 5. ');">¹⁶</span> ONE MAY OIL AND LIGHTLY MASSAGE [THE BODY]. Our Rabbis taught: One may oil and massage the bowels [of an invalid] on the Sabbath, provided this is not done as on weekdays. How then shall it be done? — R. Hama son of R. Hanina said: They must first be oiled and then massaged.<span class="x" onmousemove="('comment',' On weekdays it was reversed. ');">¹⁷</span>

אמר רבי חלבו חמרא דפרוגייתא ומיא דדיומסת קיפחו עשרת השבטים מישראל

R. Johanan said: The oiling and massaging must be done simultaneously. BUT [ONE MAY] NOT KNEAD. R. Hiyya b. Abba said in R. Johanan's name; One may not stand on the mud of Diomsith,<span class="x" onmousemove="('comment',' Jast.: identical with Emmaus, a town in the plain of Judea renowned in Talmudic days for its warm springs and luxurious life. ');">¹⁸</span>

רבי אלעזר בן ערך איקלע להתם אימשיך בתרייהו איעקר תלמודיה כי הדר אתא קם למיקרי בספרא בעא למיקרא (שמות יב, ב) החדש הזה לכם אמר החרש היה לבם בעו רבנן רחמי עליה והדר תלמודיה

because it stimulates [the body] and loosens [the bowels]. Rab Judah said in Rab's name: The complete period of Diomsith is twenty-one days, and Pentecost is included.<span class="x" onmousemove="('comment',' Only twenty-one days in the year does one derive medical benefit from Diomsith, and Pentecost is included in those twenty-one days. ');">¹⁹</span> The scholars asked: Does Pentecost belong to this end or to that end?<span class="x" onmousemove="('comment',' I.e., does the period commence with Pentecost or end with it? ');">²⁰</span>

והיינו דתנן ר' נהוראי אומר הוי גולה למקום תורה ואל תאמר שהיא תבא אחריך שחבריך יקיימוה בידך ואל בינתך אל תשען תנא לא ר' נהוראי שמו אלא ר' נחמיה שמו ואמרי לה ר' אלעזר בן ערך שמו ולמה נקרא שמו ר' נהוראי שמנהיר עיני חכמים בהלכה:

— Come and hear: For Samuel said: All potions [medicines] [taken] between Passover and Pentecost are beneficial.<span class="x" onmousemove="('comment',' Hence Pentecost ends the period. ');">²¹</span> Perhaps that is [only] there, where it is beneficial [only] as long as the weather is cold: but here it is on account of the heat,<span class="x" onmousemove="('comment',' I.e., the healing properties of Diomsith reside in the heat of its springs. ');">²²</span>

אבל לא מתגררין: ת"ר אין גוררין במגררת בשבת רשב"ג אומר אם היו רגליו מלוכלכות בטיט ובצואה גורר כדרכו ואינו חושש רב שמואל בר יהודה עבדא ליה אימיה מגררתא דכספא:

[so] when the weather is warm it is [even] more beneficial. R. Helbo said: The wine of Perugitha<span class="x" onmousemove="('comment',' A place in northern Israel famous for its wine. A similar statement is made in Lev. Rab. about the wine of Pelugto. near Tiberias, and probably the two are identical. ');">²³</span>

אין יורדין לקורדימא וכו': מאי טעמא משום פיקא:

and the water of Diomsith cut off the Ten Tribes from Israel.<span class="x" onmousemove="('comment',' They were so much pre-occupied with these pleasures that they neglected learning and lost faith, which ultimately led to their exile and disappearance. ');">²⁴</span> R. Eleazar b. 'Arak visited that place. He was attracted to them,<span class="x" onmousemove="('comment',' Sc. its inhabitants and their luxurious life. ');">²⁵</span>

ואין עושין אפיקטויזין בשבת: אמר רבה בר בר חנה אמר רבי יוחנן לא שנו אלא בסם אבל ביד מותר תניא רבי נחמיה אומר אף בחול אסור מפני הפסד אוכלין:

and [in consequence] his learning vanished. When he returned, he arose to read in the Scroll [of the Torah].<span class="x" onmousemove="('comment',' In Talmudic days the weekly lesson of the Pentateuch was read by a number of the congregation, each of whom read a part. ');">²⁶</span> He wished to read, Hahodesh hazeh lakem [This month shall be unto you, etc.],<span class="x" onmousemove="('comment',' Ex. XII, 2. ');">²⁷</span>

ואין מעצבין את הקטן: אמר רבה בר בר חנה אמר ר' יוחנן לפופי ינוקא בשבת שפיר דמי והאנן תנן אין מעצבין התם בחומרי שדרה דמיחזי כבונה:

[instead of which] he read haharesh hayah libbam.<span class="x" onmousemove="('comment',' Their hearts were silent; or perhaps it is an unintelligible phrase. Each word differs only by one letter from the original to which in turn it bears some resemblance, and the story is quoted as an illustration of the seductive powers of Diomsith! ');">²⁸</span> But the scholars prayed for him, and his learning returned. And it is thus that we learnt, R. Nehorai said: Be exiled to a place of Torah, and say not that it will follow thee, for thy companions will establish it in thy possession;<span class="x" onmousemove="('comment',' Intellectual intercourse is essential if one is to retain his learning. ');">²⁹</span>

ואין מחזירין את השבר: אמר רבי חנא בגדתאה אמר שמואל

and do not rely on thine own understanding.<span class="x" onmousemove="('comment',' V. Ab. IV, 14. ');">³⁰</span> A Tanna taught: His name was not R. Nehorai but R. Nehemiah; whilst others state, his name was R. Eleazar b. 'Arak, and why was he called R. Nehorai? Because he enlightened [manhir] the eyes of the Sages in <i>halachah</i>.<span class="x" onmousemove="('comment',' If R. Nehorai was identical with R. Eleazar b. 'Arak, his statement was thus a result of personal experience. ');">³¹</span> BUT [ONE MAY] NOT SCRAPE. Our Rabbis taught: One may not scrape with a strigil on the Sabbath. R. Simeon b. Gamaliel said: If one's feet are soiled with clay and dirt he may scrape them off in the usual way, without fear. R. Samuel b. Judah's mother made him a silver strigil. YOU MAY NOT GO DOWN TO A WRESTLING GROUND. What is the reason? Because of sinking [in the clay soil].<span class="x" onmousemove="('comment',' This makes walking a labour (Jast.). Rashi: the clay of that river (v. n. on Mishnah) is slippery, and so one may fall into the water, saturate his garments, and then ring them out. R. Han.: one may easily sink into the soft mud, thus giving many people the labour of hauling him out. ');">³²</span> ONE MAY NOT INDUCE VOMITING ON THE SABBATH. Rabbah b. Bar Hanah said in R. Johanan's name: They learnt this only [when it Is effected] by a drug, but it may be done by hand<span class="x" onmousemove="('comment',' By thrusting the finger down the throat. ');">³³</span> It was taught, R. Nehemiah said: It is forbidden even during the week, because of the waste of food. OR STRAIGHTEN AN INFANT['S LIMBS]. Rabbah b. Bar Hanah said in R. Johanan's name: To swaddle an infant on the Sabbath is permitted. But we learnt: YOU MAY NOT STRAIGHTEN?<span class="x" onmousemove="('comment',' And that is the purpose of swaddling. ');">³⁴</span> There it refers to the spinal vertebrae, which appears as building.<span class="x" onmousemove="('comment',' If one is dislocated it may not be reset. ');">³⁵</span> ONE MAY NOT RESET A BROKEN BONE. R. Hana of Bagdad said in Samuel's name: