Shabbat 80

Chapter 80

א כי האי תנא
1 According to this Tanna.<span class="x" onmousemove="('comment',' Who refers to the above as transgressors for evading Rabbinical enactments, ');"><sup>1</sup></span> 'One may stroll through the baths of large cities, and need have no fear.' Raba said: Only in large cities, but not in villages. What is the reason? Since they are small, their heat is great.<span class="x" onmousemove="('comment',' And even a stroll through them causes sweating. ');"><sup>2</sup></span>
ב אמבטיאות של כרכים מטייל בהן ואינו חושש אמר רבא דוקא כרכין אבל דכפרים לא מ"ט כיון דזוטרין נפיש הבלייהו
2 Our Rabbis taught: A man may warm himself at a big fire, go out, and have a souse in cold water; providing that he does not have a souse in cold water [first] and then warm himself at the fire, because he warms the water upon him. Our Rabbis taught: A man may heat a cloth on the Sabbath to place it on his stomach, but must not bring a hot water bottle<span class="x" onmousemove="('comment',' Kumkumos is a kind of kettle; obviously something in the nature of an open hot water bottle is meant here. ');"><sup>3</sup></span>
ג ת"ר מתחמם אדם כנגד המדורה ויוצא ומשתטף בצונן ובלבד שלא ישתטף בצונן ויתחמם כנגד המדורה מפני שמפשיר מים שעליו ת"ר מיחם אדם אלונטית ומניחה על בני מעים בשבת ובלבד שלא יביא קומקומוס של מים חמין ויניחנו על בני מעים בשבת ודבר זה אפי' בחול אסור מפני הסכנה
3 and place it on his stomach on the Sabbath;<span class="x" onmousemove="('comment',' Rashi: in case it spills, and so he will have bathed on the Sabbath. ');"><sup>4</sup></span> and this is forbidden even on weekdays, because of its danger.<span class="x" onmousemove="('comment',' Of scalding. — Needless self-endangering of life is forbidden. ');"><sup>5</sup></span>
ד ת"ר מביא אדם קיתון מים ומניחו כנגד המדורה לא בשביל שיחמו אלא בשביל שתפיג צינתן ר' יהודה אומר מביאה אשה פך של שמן ומניחתו כנגד המדורה לא בשביל שיבשל אלא בשביל שיפשר רשב"ג אומר אשה סכה ידה שמן ומחממתה כנגד המדורה וסכה לבנה קטן ואינה חוששת
4 Our Rabbis taught: A man may bring a jug of water and stand it in front of a fire; not for it to become warm, but for its coldness to be tempered. R. Judah said: A woman may bring a cruse of oil and place it in front of the fire; not for it to boil, but to become lukewarm. R. Simeon b. Gamaliel said: A woman may smear her hand with oil, warm it at a fire, and massage her infant son without fear.<span class="x" onmousemove="('comment',' Of desecrating the Sabbath. ');"><sup>6</sup></span> The scholars propounded: What is the first Tanna's view on oil? — Rabbah and R. Joseph both interpret it permissively; R. Nahman b. Isaac interprets it restrictively. Rabbah and R. Joseph both interpret it permissively: Oil, even if the hand shrinks from it,<span class="x" onmousemove="('comment',' I.e., even if it becomes so hot that one involuntarily withdraws his hand when he touches it.-In respect to Sabbath prohibitions, as also in respect to certain laws concerning the mixing of forbidden with permitted commodities, this is recognized as the last stage before boiling. ');"><sup>7</sup></span>
ה איבעיא להו שמן מה הוא לתנא קמא רבה ורב יוסף דאמרי תרוייהו להתירא רב נחמן בר יצחק אמר לאיסורא רבה ורב יוסף דאמרי תרוייהו להתירא שמן אע"פ שהיד סולדת בו מותר קסבר ת"ק שמן אין בו משום בשול ואתא רבי יהודה למימר שמן יש בו משום בשול והפשרו לא זה הוא בשולו ואתא ר' שמעון בן גמליאל למימר שמן יש בו משום בשול והפשרו זהו בשולו
5 is permitted, the first Tanna holding that oil is not subject to [the prohibition of] cooking. Then R. Judah comes to say that oil is subject to cooking, but making it lukewarm is not cooking [boiling] it; whereupon R. Simeon b. Gamaliel comes to say that oil is subject to cooking, and making it lukewarm is tantamount to cooking in its case. R. Nahman b. Isaac interprets it restrictively: oil, even if the hand does not shrink from it, is forbidden, the first Tanna holding that oil is subject to [the prohibition of] cooking, and making it lukewarm is cooking it; then R. Judah comes to say that oil is subject to cooking, but making it lukewarm is not boiling it; whereupon R. Simeon b. Gamaliel comes to say: oil is subject to boiling, and making it lukewarm is tantamount to boiling it.<span class="x" onmousemove="('comment',' Since a higher temperature is not required. Hence he permits it only when the oil is smeared on one's hand, which is an unusual way of heating it, but it may not be put in front of the fire in a cruse. ');"><sup>8</sup></span> Then R. Simeon b. Gamaliel is identical with the first Tanna? — They differ in respect to a back-handed manner.<span class="x" onmousemove="('comment',' An idiom for doing anything in an unusual way. R. Simeon permits it, while the first Tanna forbids it. ');"><sup>9</sup></span>
ו רב נחמן בר יצחק אמר לאיסורא שמן אע"פ שאין היד סולדת בו אסור קסבר שמן יש בו משום בשול והפשרו זהו בשולו ואתא ר' יהודה למימר הפשרו לא זהו בשולו ואתא רשב"ג למימר שמן יש בו משום בשול והפשרו זהו בשולו רשב"ג היינו ת"ק איכא בינייהו כלאחר יד
6 Rab Judah said in Samuel's name: Both in the case of oil and water, if the hand shrinks from it,<span class="x" onmousemove="('comment',' I.e., the hand put in it is spontaneously withdrawn. ');"><sup>10</sup></span> it is forbidden;<span class="x" onmousemove="('comment',' They may not be placed in front of a fire to reach temperature. ');"><sup>11</sup></span>
ז א"ר יהודה אמר שמואל אחד שמן ואחד מים יד סולדת בו אסור אין יד סולדת בו מותר והיכי דמי יד סולדת בו אמר רחבא כל שכריסו של תינוק נכוית
7 if the hand does not shrink from it, it is permitted. And how is 'the hand shrinking from it' defined? — Said Rahaba: if an infant's belly is scalded [by it]. R. Isaac b. Abdimi said: I once followed Rabbi into the baths, and wished to place a cruse of oil for him in the bath.<span class="x" onmousemove="('comment',' This was in the hot springs of Tiberias, which was finally permitted; supra a. — He wished to warm the oil before use. ');"><sup>12</sup></span>
ח א"ר יצחק בר אבדימי פעם אחת נכנסתי אחר רבי לבית המרחץ ובקשתי להניח לו פך של שמן באמבטי ואמר לי טול בכלי שני ותן שמע מינה תלת שמע מינה שמן יש בו משום בשול וש"מ כלי שני אינו מבשל וש"מ הפשרו זהו בשולו
8 Whereupon be said to me, Take [some water] in a second vessel<span class="x" onmousemove="('comment',' A vessel into which a boiling mass has been poured, opposed to [H], a first vessel, containing the mass direct from the fire. The water was drawn direct from the spring into the bath (it was a bath naturally constructed in the ground), which is regarded as a first vessel. It is a Talmudic principle that a first vessel, if the mass in it is still seething, can cook or boil something placed in it, but a second vessel, even if very hot, cannot do this. He therefore told him to pour water out of the bath into a second vessel, and then place the oil in it, to avoid boiling. ');"><sup>13</sup></span> and put [the cruse of oil in it]. Three things are inferred from this: [i] Oil is subject to [the prohibition of] boiling; [ii] a second vessel cannot boil; [iii] making it lukewarm is boiling it.<span class="x" onmousemove="('comment',' For he did not intend more than this, and yet Rabbi forbade him to place it in the bath itself. In the second vessel it would not even become lukewarm, but merely have its coldness tempered. ');"><sup>14</sup></span>
ט היכי עביד הכי והאמר רבה בר בר חנה א"ר יוחנן בכל מקום מותר להרהר חוץ מבית המרחץ ובית הכסא וכ"ת בלשון חול א"ל והאמר אביי דברים של חול מותר לאומרן בלשון קודש של קודש אסור לאומרן בלשון חול אפרושי מאיסורא שאני
9 But how might he [Rabbi] act thus? Did not Rabbah b. Bar Hanah say in R. Johanan's name: One may meditate [on the words of the Torah] everywhere, except at the baths or a privy?<span class="x" onmousemove="('comment',' Hence Rabbi should not have thought of the religious aspect of the act in the bath. ');"><sup>15</sup></span> And should you answer, He said it to him in secular language,<span class="x" onmousemove="('comment',' Probably: in a phraseology not usually associated with learning. This might indicate that the language of learning as incorporated in the Mishnah was an artificial one; scholars, however, are opposed to that view; v. Segal, Mishnaic Hebrew Grammar, Introduction; S. D. Luzatto in 'Orient. Lit.' 1846, col. 829; 1847, cols. 1 et seq. ');"><sup>16</sup></span>
י תדע דאמר רב יהודה אמר שמואל מעשה בתלמידו של ר' מאיר שנכנס אחריו לבית המרחץ ובקש להדיח קרקע ואמר לו אין מדיחין לסוך לו קרקע אמר לו אין סכין אלמא אפרושי מאיסורא שאני הכא נמי לאפרושי מאיסורא שאני
10 — surely Abaye said: Secular matters may be uttered in the Holy language, whereas sacred matters must not be uttered in secular language. — Restraining one from transgression is different. The proof is: Rab Judah said in Samuel's name: It once happened that a disciple of R. Meir followed him into the baths and wished to swill the ground for him, but he said to him, One may not swill;<span class="x" onmousemove="('comment',' Lest the water form ruts, which is forbidden. ');"><sup>17</sup></span> [then he wished] to oil the ground for him, but he said to him, One may not oil. This proves that restraining one from transgression is different; so here too, restraining one from transgression is different.
יא אמר רבינא שמע מינה המבשל בחמי טבריה בשבת חייב דהא מעשה דר' לאחר גזירה הוה ואמר ליה טול בכלי שני ותן איני והאמר רב חסדא המבשל בחמי טבריה בשבת פטור מאי חייב נמי דקאמר מכת מרדות
11 Rabina said: This proves that if one cooks in the hot waters of Tiberias on the Sabbath, he is liable. For the incident of Rabbi happened after the decree,<span class="x" onmousemove="('comment',' Forbidding sweating in ordinary (artificially heated) baths. Hence this must have happened in the natural thermal baths of Tiberias. ');"><sup>18</sup></span> yet he said to him, Take [some water] in a second vessel and put [the cruse of oil in it].<span class="x" onmousemove="('comment',' But he forbade him to put it directly in the first vessel (v. p. 188, n. 6.), which proves that boiling even in naturally hot water involves liability. ');"><sup>19</sup></span>
יב א"ר זירא אנא חזיתיה לר' אבהו דשט באמבטי ולא ידענא אי עקר אי לא עקר פשיטא דלא עקר דתניא לא ישוט אדם בבריכה מלאה מים ואפי' עומדת בחצר לא קשיא הא
12 But that is not so? For R. Hisda said: If one cooks in the hot springs of Tiberias on the Sabbath, he is exempt? — By 'liable' he too meant flagellation for disobedience.<span class="x" onmousemove="('comment',' Punishment decreed by the Rabbis, as opposed to stripes, ordained by Biblical law. ');"><sup>20</sup></span> R. Zera said: I saw R. Abbahu swimming in a bath, but I do not know whether he lifted [his feet] or not.<span class="x" onmousemove="('comment',' I.e., he did not know whether he was actually swimming or merely bathing. ');"><sup>21</sup></span> Is it not obvious that he did not 'lift' [his feet]? For it was taught: One must not swim in a pool full of water, even if it stands in a courtyard.<span class="x" onmousemove="('comment',' Where there is no fear of splashing water for a distance of four cubits in public ground. ');"><sup>22</sup></span> There is no difficulty: in the one case