Shabbat 301

האי כל שאני זכאי באמירתו רשאי אני בחשיכתו כל שאיני זכאי באמירתו איני רשאי בחשיכתו מיבעי ליה אלא אסיפא קאי אבל מחשיך הוא לשמור ומביא פירות בידו האי כל שאני זכאי בחשיכתו רשאי אני באמירתו מיבעי ליה

then instead of WHATEVER I HAVE A RIGHT TO INSTRUCT [THAT IT BE DONE], I AM PERMITTED TO AWAIT NIGHTFALL, FOR IT, he should state, 'Whatever I have no right to instruct [that it be done]. I am not permitted to await nightfall for it'.<span class="x" onmousemove="('comment',' So that the principle is parallel to the clause upon which it is based. ');">¹</span> Whereas if he bases himself on the second clause, BUT ONE MAY DO SO IN ORDER TO WATCH OVER HIS FIELDS, AND [THEN] HE CAN BRING [HOME] PRODUCE WITH HIM, then he should state, 'Whatever I have a right to await nightfall [at the tehum], I am permitted to instruct [that it be done]'? — In truth he refers to the second clause, but Abba Saul bases himself on the following. For Rab Judah said in Samuel's name: One may say to his neighbour, 'Watch for me over the fruit in your tehum, and I will watch for you over the fruit in my tehum.' And thus Abba Saul argues with the first Tanna: Do you not admit that one may say to his neighbour, 'Watch for me over the fruit in your tehum and I will watch for you over the fruit in my tehum?' then say, WHATEVER I HAVE A RIGHT TO INSTRUCT [THAT IT BE DONE]. I AM PERMITTED TO AWAIT NIGHTFALL FOR IT.<span class="x" onmousemove="('comment',' It is assumed that both accept Samuel's ruling, Hence the permission given by the first Tanna to go to the end of the tehum to watch over produce would be included in Abba Saul's principle, and all other permitted cases likewise, and there is no need for the first Tanna to give a specific instance. ');">²</span>

לעולם אסיפא קאי ואבא שאול אהא קאי דאמר רב יהודה אמר שמואל מותר לאדם לומר לחבירו שמור לי פירות שבתחומך ואני אשמור לך פירות שבתחומי וקאמר אבא שאול לת"ק מי לא מודית דמותר אדם לומר לחבירו שמור לי פירות שבתחומך ואני אשמור לך פירות שבתחומי

What does the general principle add?<span class="x" onmousemove="('comment',' It is axiomatic that when a general principle is stated it is to add a case that is not explicitly taught. ');">³</span> — It adds the following, which our Rabbis taught: One may not go to the tehum to await nightfall in order to bring an animal. If it is standing without the tehum, one may call it and it comes. Abba Saul stated a general principle: Whatever I have a right to say [that it shall be done],<span class="x" onmousemove="('comment',' Which includes calling an animal from beyond the tehum. ');">⁴</span>

ואימא כל שאני זכאי באמירתו רשאי אני להחשיך עליו כלל לאתויי מאי לאתויי הא דת"ר אין מחשיכין על התחום להביא בהמה היתה עומדת חוץ לתחום קורא לה והיא באה כלל אמר אבא שאול כל שאני זכאי באמירתו רשאי אני להחשיך עליו

I am permitted to await nightfall [at the tehum] for it. And one may go to await nightfall in order to attend to the affairs of a bride or of a corpse, to bring a coffin and shrouds for him. And one may give instructions to another, 'Go to such and such a place, and if you cannot obtain them from there, bring them from elsewhere; if you cannot obtain them for a <i>maneh</i>, obtain them for two <i>manehs</i>.' R. Jose son of R. Judah said: Provided that he does not mention the exact price to him.<span class="x" onmousemove="('comment',' He may authorize him to pay a high price if he cannot buy them cheaply. but must not state the exact figures. ');">⁵</span> <b><i>MISHNAH</i></b>. YOU MAY GO TO THE TEHUM AGAINST NIGHTFALL IN ORDER TO ATTEND TO THE AFFAIRS OF A BRIDE OR OF A CORPSE, TO BRING A COFFIN AND SHROUDS FOR HIM. IF A GENTILE BRINGS REED-PIPES ON THE SABBATH,<span class="x" onmousemove="('comment',' For playing at a Jew's funeral, which formed part of the obsequies, cf. B.M. VI, 1 and note a.l. in Sonc. ed. ');">⁶</span>

ומחשיכין לפקח על עסקי כלה ועל עסקי המת להביא לו ארון ותכריכין ואומרים לו לך למקום פלוני ואם לא מצאת במקום פלוני הבא ממקום פלוני לא מצאת במנה הבא במאתים ר' יוסי ברבי יהודה אומר ובלבד שלא יזכיר לו סכום מקח:

ONE MUST NOT BEWAIL AN ISRAELITE ON THEM, UNLESS THEY CAME FROM A NEAR PLACE.<span class="x" onmousemove="('comment',' I.e., within the tehum. ');">⁷</span> IF HE [A GENTILE] MADE A COFFIN FOR HIMSELF OR DUG A GRAVE FOR HIMSELF,<span class="x" onmousemove="('comment',' Either for his own use or in order to sell. — The reference is to the Sabbath. ');">⁸</span>

<big><strong>מתני׳</strong></big> מחשיכין על התחום לפקח על עסקי כלה ועל עסקי המת להביא לו ארון ותכריכים נכרי שהביא חלילין בשבת לא יספוד בהן ישראל אא"כ באו ממקום קרוב עשו לו ארון וחפרו לו קבר יקבר בו ישראל ואם בשביל ישראל לא יקבר בו עולמית:

AN ISRAELITE MAY BE BURIED THEREIN. BUT IF [HE MADE IT] FOR THE SAKE OF AN ISRAELITE, HE MAY NEVER BE BURIED THEREIN.<span class="x" onmousemove="('comment',' [According to Maim. the reference is to the Israelite for whom the grave was dug. He may not, that is to say. be buried even [H] i.e., after sufficient time has elapsed after the termination of the Sabbath for the grave to be dug.] ');">⁹</span> <b><i>GEMARA</i></b>. What does FROM A NEAR PLACE mean? Rab said: Literally from a near place.<span class="x" onmousemove="('comment',' We must know this for certain, having seen that he had them in his house within the city. ');">¹⁰</span>

<big><strong>גמ׳</strong></big> מאי ממקום קרוב רב אמר ממקום קרוב ממש ושמואל אמר חיישינן שמא חוץ לחומה לנו

While Samuel said: We conjecture that they [the reed-pipes] were [just] without the [city] wall during the night.<span class="x" onmousemove="('comment',' Even if they were not in his house we may assume that they were only just without the city wall, yet within the tehum, unless we know to the contrary. Lit., 'we apprehend lest', The phrase is also used with lenient implications, v. Hag. 15a (Rashi). Normally the more stringent possibility is acted upon, but here it is the reverse, for the sake of the dead. ');">¹¹</span> [Raba said.]<span class="x" onmousemove="('comment',' So text as emended by BaH. ');">¹²</span>

דיקא מתניתין כוותיה דשמואל דקתני עשה לו ארון וחפר לו קבר יקבר בו ישראל אלמא מספיקא שרי הכא נמי מספיקא שרי

The deduction of our Mishnah supports Samuel, for it is stated: IF HE [A GENTILE] MADE A COFFIN FOR HIMSELF OR DUG A GRAVE FOR HIMSELF, AN ISRAELITE MAY BE BURIED THEREIN. This proves that it is permitted on account of a doubt;<span class="x" onmousemove="('comment',' For he might actually have made it for a Jew. [Tosaf. a.l. deletes this passage as in this Mishnah the question of doubt does not arise as explained in the Gemara infra.] ');">¹³</span> so here too, it is permitted on account of a doubt. And we learnt in accordance with Rab [too]: A city inhabited by Israelites and Gentiles which contains baths where there is bathing on the Sabbath, if the majority are Gentiles, one [an Israelite] may bathe therein immediately; if the majority are Israelites, one must wait until hot water could be heated;<span class="x" onmousemove="('comment',' V. supra 122a, for notes. ');">¹⁴</span>

ותניא כוותיה דרב עיר שישראל ונכרים דרים בה והיתה בה מרחץ המרחצת בשבת אם רוב נכרים לערב רוחץ בה מיד אם רוב ישראל ימתין עד כדי שיחמו חמין מחצה על מחצה (אסור וימתין) עד כדי שיחמו חמין ר' יהודה אומר באמבטי קטנה אם יש בה רשות רוחץ בה מיד

if half and half, one must wait until hot water could be heated.<span class="x" onmousemove="('comment',' Which shows that in a case of doubt we are stringent, and this agrees with Rab. ');">¹⁵</span> R. Judah said: In the case of a small bath, if there is there<span class="x" onmousemove="('comment',' In the city. ');">¹⁶</span>

מאי רשות אמר רב יהודה אמר רב יצחק בריה דרב יהודה אם יש בה אדם חשוב שיש לו עשרה עבדים שמחממין לו י' קומקומין בבת אחת באמבטי קטנה מותר לרחוץ בה מיד:

[a man of authority],<span class="x" onmousemove="('comment',' Jast.: a Roman official. ');">¹⁷</span> he [an Israelite] may bathe therein immediately. What is '[a man of] authority?' Said Rab Judah in the name of R. Isaac son of Rab Judah: If there is there an important personage who possesses ten slaves who heat ten kettles [of water] for him simultaneously, then if it is a small bath he [the Israelite] may bathe therein immediately.<span class="x" onmousemove="('comment',' As the water may have been thus prepared after the Sabbath. ');">¹⁸</span>

עשו לו ארון וחפרו לו קבר וכו': אמאי הכא נמי ימתין בכדי שיעשו אמר עולא בעומד באסרטיא תינח קבר ארון מאי איכא למימר א"ר אבהו במוטל על קברו:

IF HE [A GENTILE] MADE A COFFIN FOR HIMSELF OR DUG A GRAVE FOR HIMSELF, etc. Yet why so? here too, let him wait until it could be made?<span class="x" onmousemove="('comment',' For the Gentile may have had a Jew in mind. ');">¹⁹</span> — Said 'Ulla: It refers to one [a grave] that stands in an [army] camp.<span class="x" onmousemove="('comment',' Aliter: in the broad open street. It is unusual for Jews to be buried there. ');">²⁰</span>

<big><strong>מתני׳</strong></big> עושין כל צרכי המת סכין ומדיחין אותו ובלבד שלא יזיז בו אבר שומטין את הכר מתחתיו ומטילין אותו על החול בשביל

That is well of a grave; [but] what can be said of a coffin? Said R. Abbahu: It refers to [a coffin] that is lying on his grave.<span class="x" onmousemove="('comment',' Sc. the Gentile's grave dug in the camp. ');">²¹</span> <b><i>MISHNAH</i></b>. ALL THE REQUIREMENTS OF THE DEAD MAY BE DONE; HE MAY BE ANOINTED WITH OIL AND WASHED, PROVIDED THAT NO LIMB OF HIS IS MOVED. THE PILLOW MAY BE REMOVED FROM UNDER HIM, AND HE MAY BE PLACED ON SAND, IN ORDER THAT