Shabbat 50

ואין לה פדיון ואסורה לזרים הנך נפישן

, [iii] it cannot be redeemed [<i>Pidyon</i>], and [iv] it is forbidden to<i> Zarim</i>?<span class="x" onmousemove="('comment',' For Zar, pl. Zarim, v. Glos. (i) If a zar or an unclean priest eats terumah, he is liable to Death at the hand of heaven; (ii) if a zar eats it unwittingly, he must restore it and add a fifth; (iii) under no circumstances can terumah be redeemed and converted to hullin, whereas kodesh can be redeemed if it is blemished; and finally (iv), it is always forbidden to zarim. But certain sacrifices (kodesh) are permitted to zarim after the sprinkling of the blood, e.g., the thanksgiving and the peace-offerings. ');">¹</span> The former are more numerous. Alternatively, <i>kodesh</i> is more stringent, since it involves the penalty of <i>kareth</i>. R. Nahman b. Isaac said: Scripture saith, [<i>The firstfruits of thy corn, of thy wine, and of thine oil …] shalt thou give</i> to him:<span class="x" onmousemove="('comment',' Deut. XVIII, 4. ');">²</span> <i>to 'him'</i>, but not for its light;<span class="x" onmousemove="('comment',' I.e., the priest must be able to use it himself, and not have to burn it for its heat or light. Hence defiled corn, etc., which may not be eaten as terumah, may not be separated as terumah for undefiled corn. ');">³</span>

ואיבעית אימא קדש חמור שכן ענוש כרת רב נחמן בר יצחק אמר אמר קרא (דברים יח, ד) תתן לו לו ולא לאורו מכלל דבת אורו הוא:

hence it can be used for light [if defiled].<span class="x" onmousemove="('comment',' For otherwise, why exclude it? ');">⁴</span> R. ISHMAEL SAID etc. What is the reason? — Rabbah answered, Since it is malodorous, it is feared that he [the occupant of the house] will leave it and go out. Said Abaye to him, Then let him leave it! I maintain, he replied, that the kindling of the lamp on the Sabbath is a duty,<span class="x" onmousemove="('comment',' I.e., the lamp must be lit where the evening repast is consumed. If the person leaves it and dines elsewhere he does not fulfil his obligation. ');">⁵</span> for R. Nahman b. R. Zabda-others state, R. Nahman b. Raba-said in Rab's name: The kindling of the lamp for the Sabbath is a duty; the washing of the hands and the feet in warm water on the eve [of the Sabbath] is voluntary. Whilst I maintain that it is a mizwah.<span class="x" onmousemove="('comment',' Mizwah denotes either a definite precept or something which while not actually commanded is meritorious. The latter is meant here. ');">⁶</span>

רבי ישמעאל אומר כו': מאי טעמא אמר רבא מתוך שריחו רע גזרה שמא יניחנה ויצא אמר ליה אביי ויצא אמר ליה שאני אומר הדלקת נר בשבת חובה דאמר רב נחמן בר רב זבדא ואמרי לה אמר רב נחמן בר רבא אמר רב הדלקת נר בשבת חובה רחיצת ידים ורגלים בחמין ערבית רשות ואני אומר מצוה

How is it a mizwah? For Rab Judah said in Rab's name: This was the practice of R. Judah b. Il'ai: On the eve of the Sabbath a basin filled with hot water was brought to him, and he washed his face, hands, and feet, and he wrapped himself and sat in fringed linen robes,<span class="x" onmousemove="('comment',' The fringes were of wool. This constitutes a forbidden mixture (v. Deut. XXII, 11), and it is disputed by Tannaim whether this should be done. ');">⁷</span> and was like an angel of the Lord of Hosts. But his disciples hid the corners of their garments from him.<span class="x" onmousemove="('comment',' Because they were not provided with fringes, V. next note. ');">⁸</span> Said he to them, My sons! Have I not thus taught you: A linen robe, in respect to fringes-Beth Shammai exempt it, while Beth Hillel hold it liable, and the <i>halachah</i> is as Beth Hillel? But they held, It is forbidden on account of a night garment.<span class="x" onmousemove="('comment',' A garment worn only at night is not subject to fringes; consequently, this forbidden mixture (v. n. 3) is then forbidden, since there is no precept of fringes to supersede it. The disciple held that Beth Hillel's ruling was Scriptural only; nevertheless it is forbidden by Rabbinical law, to avoid confusing night attire with day attire. ');">⁹</span>

מאי מצוה דאמר רב יהודה אמר רב כך היה מנהגו של ר' יהודה בר אלעאי ע"ש מביאים לו עריבה מלאה חמין ורוחץ פניו ידיו ורגליו ומתעטף ויושב בסדינין המצוייצין ודומה למלאך ה' צבאות והיו תלמידיו מחבין ממנו כנפי כסותן אמר להן בני לא כך שניתי לכם סדין בציצית בית שמאי פוטרין וב"ה מחייבין והלכה כדברי בית הלל ואינהו סברי גזירה משום כסות לילה:

<i>And thou hast removed my soul far off from peace; I forgot prosperity</i>.<span class="x" onmousemove="('comment',' Lam. III, 17. ');">¹⁰</span> What is the meaning of, <i>'and thou hast removed my soul far off from peace'</i>? — R. Abbahu said: This refers to the kindling of the light on the Sabbath.<span class="x" onmousemove="('comment',' Jeremiah laments that they could not even afford this; loss of light brings loss of peace. ');">¹¹</span> <i>I forgot prosperity</i>;<span class="x" onmousemove="('comment',' Lit., 'good'. ');">¹²</span>

(איכה ג, יז) ותזנח משלום נפשי נשיתי טובה מאי ותזנח משלום נפשי אמר ר' אבהו זו הדלקת נר בשבת נשיתי טובה אמר רבי ירמיה זו בית המרחץ (אמר רבי יוחנן) זו רחיצת ידים ורגלים בחמין ר' יצחק נפחא אמר זו מטה נאה וכלים נאים שעליה ר' אבא אמר זו מטה מוצעת ואשה מקושטת לתלמידי חכמים:

R. Jeremiah said: This refers to the [loss of] baths. R. Johanan said: This means the washing of hands and feet in hot water. R. Isaac Nappaha<span class="x" onmousemove="('comment',' Or, the smith; v. p. 102, n. 13. ');">¹³</span> said: This refers to a beautiful bed and beautiful bedclothes upon it.<span class="x" onmousemove="('comment',' Or, a beautiful couch and its appointments. ');">¹⁴</span> R. Abba said: This refers to a decked-out bed and an adorned wife for scholars.

ת"ר איזה עשיר כל שיש לו נחת רוח בעשרו דברי רבי מאיר: סימן מ"ט ק"ס: רבי טרפון אומר כל שיש לו ק' כרמים ומאה שדות וק' עבדים שעובדין בהן רבי עקיבא אומר כל שיש לו אשה נאה במעשים רבי יוסי אומר כל שיש לו בית הכסא סמוך לשולחנו

Our Rabbis taught: Who is wealthy? He who has pleasure in his wealth: this is R. Meir's view. (Mnemonic: <i>MaT KaS</i>).<span class="x" onmousemove="('comment',' V. p. 110, n. 1. R. Meir, R. Tarfon, R. Akiba, and R. Jose. ');">¹⁵</span> R. Tarfon said: He who possesses a hundred vineyards, a hundred fields and a hundred slaves working in them.<span class="x" onmousemove="('comment',' The most famous dictum on wealth is in Ab. IV, 1: Who is wealthy? He who rejoices in his portion. Nevertheless, other Rabbis took a more material view of wealth, as here. Maharsha suggests that R. Tarfon intentionally states his case in an exaggerated form, to intimate that one who seeks wealth can never really attain it, unless he is satisfied with what he possesses. On that view R. Tarfon's statement really agrees with that in Aboth. Actually R. Tarfon was very wealthy, and Judaism is not opposed to wealth in principle. 'Despise not riches. Honour the wealthy if they are benevolent and modest. But remember that the true riches is contentment'. — Sefer Ma'aloth Hammidoth, quoted by M. Joseph in Judaism as Creed and Life, p. 388. ');">¹⁶</span> R. Akiba said: He who has a wife comely in deeds.<span class="x" onmousemove="('comment',' He spoke from personal experience: his wife stood out as a model of fidelity and trust, and it was she alone who enabled and encouraged him to attain his high position (Ned. 50a). ');">¹⁷</span>

תניא רבי שמעון בן אלעזר אומר אין מדליקין בצרי מאי טעמא אמר רבה מתוך שריחו נודף גזרה שמא יסתפק ממנו אמר ליה אביי

R. Jose said: He who has a privy near his table.<span class="x" onmousemove="('comment',' In a time when sanitary arrangements were very primitive and privies were situated in fields, this would be a sign of wealth, V. T.A. I, 48. ');">¹⁸</span> It was taught: R. Simeon b. Eleazar said: One may not light [the Sabbath lamp] with balsam. What is the reason? — Rabbah said: Since its smell is fragrant, there is [the need of] a preventive measure, lest one draw supplies from it.<span class="x" onmousemove="('comment',' Which is forbidden; v. Bez. 22a. ');">¹⁹</span> Said Abaye to him,