Shabbat 70

Chapter 70

א אלא לאכילת תרומה דלא אכלי כהנים תרומה עד דשלים בין השמשות דר' יוסי
1 — Rather it is in respect of the eating of <i>terumah</i>, viz., the priests may not eat <i>terumah</i> until twilight, as defined by R. Jose, ends.<span class="x" onmousemove="('comment',' Only then is it evening for certain, but not at the end of R. Judah's period. ');"><sup>1</sup></span> Rab Judah said in Samuel's name: When [only] one star [is visible], it is day; when two [appear], it is twilight; three, it is night. It was taught likewise: When one star [is visible], it is day; when two [appear], it is twilight; three, it is night. R. Jose b. Abin<span class="x" onmousemove="('comment',' So the text as amended by BaH. ');"><sup>2</sup></span>
ב א"ר יהודה אמר שמואל כוכב אחד יום שנים בין השמשות שלשה לילה תנ"ה כוכב אחד יום שנים בין השמשות שלשה לילה א"ר יוסי לא כוכבים גדולים הנראין ביום ולא כוכבים קטנים שאין נראין אלא בלילה אלא בינונים
2 said: Not the large stars, which are visible by day, nor the small ones, which are visible only at night, but the medium sized. R. Jose son of R. Zebida said: If one performs work at two twilights,<span class="x" onmousemove="('comment',' Of Friday and Saturday. It means either during the whole of both twilights or at exactly the same point in each (Tosaf. 34b s.v. [H]. ');"><sup>3</sup></span>
ג א"ר יוסי בר' זבידא העושה מלאכה בשני בין השמשות חייב חטאת ממה נפשך א"ל רבא לשמעיה אתון דלא קים לכו בשיעורא דרבנן אדשימשא אריש דיקלי אתלו שרגא ביום המעונן מאי במתא חזי תרנגולא בדברא עורבי אי נמי אדאני:
3 he incurs a sin-offering, whatever view you take.<span class="x" onmousemove="('comment',' Whether twilight is day or night, he has worked on the Sabbath. ');"><sup>4</sup></span> Raba said to his attendant: You, who are not clear in the Rabbinical standards, light the lamp when the sun is at the top of the palm trees.<span class="x" onmousemove="('comment',' I.e., by day. ');"><sup>5</sup></span>
ד ת"ר שש תקיעות תוקעין ערב שבת ראשונה להבטיל את העם ממלאכה שבשדות שניה להבטיל עיר וחנויות שלישית להדליק את הנר דברי ר' נתן ר' יהודה הנשיא אומר שלישית לחלוץ תפילין ושוהה כדי צליית דג קטן או כדי להדביק פת בתנור ותוקע ומריע ותוקע ושובת
4 How is it on a cloudy day? — In town, observe the fowls; in the field, observe the ravens or arone.<span class="x" onmousemove="('comment',' Fowls and ravens retire to roost at night: hence the lamp should be lit before. Arone is a plant whose leaves turn eastward by day and westward by night (Rashi). MS.M. reads: in marsh-land observe arone (Jast.: name of certain plants growing in marshes which close their leaves at nightfall). ');"><sup>6</sup></span> Our Rabbis taught: Six blasts were blown on the eve of the Sabbath. The first, for people to cease work in the fields; the second, for the city and shops to cease [work]; the third, for the lights to be kindled: that is R. Nathan's view. R. Judah the Nasi said: The third is for the tefillin to be removed.<span class="x" onmousemove="('comment',' In Talmudic times they were worn all day; but they are not worn on the Sabbath. ');"><sup>7</sup></span>
ה אמר רשב"ג מה נעשה להם לבבליים שתוקעין ומריעין ושובתין מתוך מריעין תוקעין ומריעין הוו להו חמשה אלא שתוקעין וחוזרין ותוקעין ומריעין ושובתין מתוך מריעין מנהג אבותיהן בידיהן
5 Then there was an interval for as long as it takes to bake a small fish, or to put a loaf in the oven,<span class="x" onmousemove="('comment',' The word literally means to cause it to cleave, because the loaf was pressed to the side of the oven. ');"><sup>8</sup></span> and then a teki'ah, teru'ah, and a teki'ah were blown,<span class="x" onmousemove="('comment',' Teki'ah is a long blast; teru'ah, a series of very short blasts, all counted as one. These three were blown in rapid succession. ');"><sup>9</sup></span>
ו מתני ליה רב יהודה לרב יצחק בריה שניה להדליק את הנר כמאן לא כר' נתן ולא כר' יהודה הנשיא אלא שלישית להדליק את הנר כמאן כרבי נתן
6 and one commenced the Sabbath. Said R. Simeon b. Gamaliel, What shall we do to the Babylonians who blow a teki'ah and a teru'ah, and commence the Sabbath in the midst of the teru'ah?<span class="x" onmousemove="('comment',' I.e., hard on the heels of (or, immediately they hear) the teru'ah. ');"><sup>10</sup></span> (They blow a teki'ah and a teru'ah [only]: but then there are five? — Rather they blow a teki'ah, repeat the teki'ah, and then blow a teru'ah and commence the Sabbath in the midst of the teru'ah.) — They retain their fathers' practice.<span class="x" onmousemove="('comment',' This was a very ancient custom; v. Neh. XIII, 19 and Halevi, Doroth, I, 3, pp. 336f. ');"><sup>11</sup></span>
ז תנא דבי רבי ישמעאל שש תקיעות תוקעין ע"ש התחיל לתקוע תקיעה ראשונה נמנעו העומדים בשדה מלעדור ומלחרוש ומלעשות כל מלאכה שבשדות ואין הקרובין רשאין ליכנס עד שיבואו רחוקין ויכנסו כולם כאחד ועדיין חנויות פתוחות ותריסין מונחין התחיל לתקוע תקיעה שניה נסתלקו התריסין וננעלו החנויות ועדיין חמין מונחין על גבי כירה וקדירות מונחות על גבי כירה התחיל לתקוע תקיעה שלישית סילק המסלק והטמין המטמין והדליק המדליק ושוהה כדי צליית דג קטן או כדי להדביק פת בתנור ותוקע ומריע ותוקע ושובת
7 Rab Judah recited to R. Isaac, his son: The second is for the kindling of the lights. As which [Tanna]? Neither as R. Nathan nor as R. Judah the Nasi!-Rather [read] 'the third is for the kindling of the lights'. As which [Tanna]? — As R. Nathan. The School of R. Ishmael taught: Six blasts were blown on the eve of the Sabbath. When the first was begun, those who stood in the fields ceased to hoe, plough, or do any work in the fields, and those who were near [to town] were not permitted to enter [it] until the more distant ones arrived, so that they should all enter simultaneously.<span class="x" onmousemove="('comment',' To protect the more distant ones from the suspicion of continuing their work after the first blast. ');"><sup>12</sup></span>
ח א"ר יוסי (בר) חנינא שמעתי שאם בא להדליק אחר שש תקיעות מדליק שהרי נתנו חכמים שיעור לחזן הכנסת להוליך שופרו לביתו אמר לו אם כן נתת דבריך לשיעורין אלא מקום צנוע יש לו לחזן הכנסת בראש גגו ששם מניח שופרו לפי שאין מטלטלין לא את השופר ולא את החצוצרות
8 But the shops were still open and the shutters were lying.<span class="x" onmousemove="('comment',' The shutters were placed on trestles during the day to serve as stalls. ');"><sup>13</sup></span> When the second blast began, the shutters were removed and the shops closed. Yet hot [water] and pots still stood on the range. When the third blast was begun, what was to be removed<span class="x" onmousemove="('comment',' For the evening meal. ');"><sup>14</sup></span>
ט והתניא שופר מיטלטל וחצוצרות אינם מיטלטלין אמר רב (יוסי) לא קשיא כאן ביחיד כאן בצבור א"ל אביי וביחיד למאי חזי הואיל וראוי לגמע בו מים
9 was removed, and what was to be stored away<span class="x" onmousemove="('comment',' For the next day. ');"><sup>15</sup></span> was stored away, and the lamp was lit.<span class="x" onmousemove="('comment',' Lit., 'and the lighter lit'. ');"><sup>16</sup></span> Then there was an interval for as long as it takes to bake a small fish or to place a loaf in the oven; then a teki'ah, teru'ah and a teki'ah were sounded, and one commenced the Sabbath. R. Jose b. R. Hanina said: I have heard that if one comes to light after the six blasts he may do so, since the Sages gave the hazzan of the community<span class="x" onmousemove="('comment',' V. p. 41, n. 7. ');"><sup>17</sup></span> time to carry his <i>shofar</i><span class="x" onmousemove="('comment',' The ram's horn, on which these blasts were produced. ');"><sup>18</sup></span> home.<span class="x" onmousemove="('comment',' The shofar was blown on the top of a high roof, and R. Jose b. Hanina assumed that the hazzan then took it home. ');"><sup>19</sup></span> Said they to him, If so, your rule depends on [variable] standards.<span class="x" onmousemove="('comment',' The commencement of the Sabbath will depend on the distance of that roof from his house. ');"><sup>20</sup></span> Rather the hazzan of the community had a hidden place on the top of his roof, where he placed his <i>shofar</i>, because neither a <i>shofar</i> nor a trumpet may be handled [on the Sabbath].<span class="x" onmousemove="('comment',' A shofar was curved, whereas a trumpet was straight. ');"><sup>21</sup></span> But it was taught: A <i>shofar</i> may be handled, but not a trumpet?<span class="x" onmousemove="('comment',' The shofar, being curved, could be used for taking up a drink of water; this being permitted, its handling too (even without that use) is permitted. ');"><sup>22</sup></span> — Said R. Joseph: There is no difficulty: The one refers to an individual['s]; the other to a community['s]. Said Abaye to him, And in the case of an individual's, what is it fit for? — It is possible to give a child a drink therewith?
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