Shabbat 68

מפני מה אמרו אין טומנין בדבר המוסיף הבל ואפילו מבעוד יום גזירה שמא יטמין ברמץ שיש בה גחלת אמר ליה אביי ויטמין גזירה שמא יחתה בגחלים:

Why was it said that one must not put away [food] in a substance which adds heat, even by day? For fear lest he put it away in hot ashes containing a burning coal. Said Abaye to him, Then let him put it away!<span class="x" onmousemove="('comment',' Even in such, since it is yet day. ');">¹</span> — [That is forbidden] for fear lest he rake the coals.<span class="x" onmousemove="('comment',' In the evening. ');">²</span>

ת"ר ביה"ש ספק מן היום ומן הלילה ספק כולו מן היום ספק כולו מן הלילה מטילין אותו לחומר שני ימים

Our Rabbis taught: As to twilight [period] it is doubtful whether it is partly day and partly night, or the whole of it [belongs to the] day, or the whole of it night: [therefore] it is cast upon the stringencies of both days.<span class="x" onmousemove="('comment',' This is explained infra. ');">³</span> And what is twilight? From sunset as long as the face of the east has a reddish glow: when the lower [horizon] is pale<span class="x" onmousemove="('comment',' I.e., dark, no longer red. ');">⁴</span>

ואיזהו בין השמשות משתשקע החמה כ"ז שפני מזרח מאדימין הכסיף התחתון ולא הכסיף העליון בין השמשות הכסיף העליון והשוה לתחתון זהו לילה דברי רבי יהודה ר' נחמיה אומר כדי שיהלך אדם משתשקע החמה חצי מיל רבי יוסי אומר בין השמשות כהרף עין זה נכנס וזה יוצא ואי אפשר לעמוד עליו

but not the upper, it is twilight; [but] when the upper [horizon] is pale and the same as the lower, it is night: this is the opinion of R. Judah. R. Nehemiah said: For as long as it takes a man to walk half a <i>mil</i><span class="x" onmousemove="('comment',' = Two thousand cubits = 112,037.316 cm, i.e., about three fourths of an English mile; v. J.E. XII, 487, ');">⁵</span> from sunset. R. Jose said: Twilight is as the twilight of an eye, one entering and the other departing,<span class="x" onmousemove="('comment',' Night enters and day departs in the twinkling of an eye. ');">⁶</span>

אמר מר מטילין אותו לחומר שני ימים למאי הלכתא אמר רב הונא בריה דרב יהושע לענין טומאה כדתנן ראה שני ימים בין השמשות ספק לטומאה ולקרבן ראה יום אחד בין השמשות ספק לטומאה

and it is impossible to determine it. The Master said: 'One applies to it the stringencies of both days.' In respect of what [point of] law? — Said R. Huna son of R. Joshua, In respect of uncleanness. Even as we learnt: if he saw [discharges] on two days at twilight, he is doubtful in respect of uncleanness and sacrifice: if he sees [a discharge] one day at twilight, he is doubtful in respect of uncleanness.<span class="x" onmousemove="('comment',' If a zab (q.v. Glos.) has two discharges on one day or on two consecutive days, or one discharge spread over parts of two days, e.g., the end of one and the beginning of the next, which likewise counts as two discharges, he becomes unclean for seven days, as a zab. If he has three discharges (taking into account that one discharge spread over two days ranks as two), he incurs a sacrifice in addition. Now, if he has discharges for a short period at twilight on Sunday and Monday there are the following possibilities: — (i) The twilight of both were either day or night, so that he had two discharges on two consecutive days, viz., Sunday and Monday or Monday and Tuesday, the night belonging to the following day, which render him unclean, but not liable to a sacrifice; (ii) the first twilight period was day, while the second was night, so that his two discharges were on Sunday and Tuesday, and he is not unclean for seven days, because the discharges were not on consecutive days; and (iii) the first twilight period was day (Sunday) and the second embraced the end of one day (Monday) and the beginning of the night (Tuesday), so that he had three discharges on three consecutive days, and therefore incurs a sacrifice.-On account of these doubts he is unclean for seven days and must bring a sacrifice, which, however, may not be eaten. Similarly, if he has one discharge at twilight, it is doubtful whether it counts as one or two. ');">⁷</span>

הא גופה קשיא אמרת איזהו ביה"ש משתשקע החמה כ"ז שפני מזרח מאדימין הא הכסיף התחתון ולא הכסיף העליון לילה הוא והדר תנא הכסיף התחתון ולא הכסיף העליון בין השמשות אמר רבה אמר רב יהודה אמר שמואל כרוך ותני איזהו ביה"ש משתשקע החמה כל זמן שפני מזרח מאדימין והכסיף התחתון ולא הכסיף העליון נמי בין השמשות הכסיף העליון והשוה לתחתון לילה ורב יוסף אמר רב יהודה אמר שמואל הכי קתני משתשקע החמה כ"ז שפני מזרח מאדימין יום הכסיף התחתון ולא הכסיף העליון ביה"ש הכסיף העליון והשוה לתחתון לילה

This is self-contradictory. You say, 'What is twilight? From sunset as long as the face of the east has a reddish glow.' Hence, if the lower horizon is pale but not the upper, it is night.<span class="x" onmousemove="('comment',' For 'the face of the east' includes the lower horizon. ');">⁸</span> Then it is taught, 'When the lower [horizon] is pale but not the upper, it is twilight'? — Rabbah answered in the name of Rab Judah in Samuel's name: Combine [them] and learn: What is twilight? From sunset as long as the face of the east has a reddish glow, And if the lower [horizon] is pale but not the upper, that too is twilight. But when the upper horizon is pale and the same as the lower, it is night. While R. Joseph answered in the name of Rab Judah in Samuel's name, This is what he teaches: From sunset as long as the face of the east has a reddish glow, it is day; if the lower [horizon] is pale but not the upper, it is twilight; when the upper is pale and the same as the lower, it is night.

ואזדו לטעמייהו דאיתמר שיעור ביה"ש בכמה אמר רבה אמר רב יהודה אמר שמואל שלשה חלקי מיל מאי ג' חלקי מיל אילימא תלתא פלגי מילא נימא מיל ומחצה אלא תלתא תילתי מילא נימא מיל אלא תלתא ריבעי מילא ורב יוסף אמר רב יהודה אמר שמואל שני חלקי מיל מאי שני חלקי מיל אילימא תרי פלגי מילא לימא מיל ואלא תרי רבעי מילא לימא חצי מיל אלא

Now, they follow their views. For it was stated: How long is the period of twilight? — Rabbah said in the name of Rab Judah in Samuel's name. Three parts of a <i>mil</i>.<span class="x" onmousemove="('comment',' As long as it takes to walk this. ');">⁹</span> What is meant by, 'three parts of a mil'? Shall we say, three half mils? Then let him say, 'A <i>mil</i> and a half'? While if it is three thirds of a <i>mil</i>, let him say, 'One mil'? Hence it must mean three quarters of a <i>mil</i>. While R. Joseph said in the name of Rab Judah in Rab's name: Two parts of a <i>mil</i>. What is 'two parts of a mil'? Shall we say, two halves: let him say, 'One mil'? while if it means two quarters of a <i>mil</i>; let him say, 'half a mil'. Hence