Shabbat 81

דלית ליה גידודי הא דאית ליה גידודי:

it [the pool] has no embankments; in the other case it has.<span class="x" onmousemove="('comment',' Rashi: in the former case it is like a river; hence forbidden (the prohibition in Bez. 36b refers to a river); in the latter case it is like a large utensil, hence permitted. ');">¹</span> R. Zera also said: I saw R. Abbahu put his hand near his buttocks,<span class="x" onmousemove="('comment',' When bathing in the river; this was a gesture of decency. ');">²</span> but do not know whether he touched them or not. It is obvious that he did not touch them, for it was taught, R. Eliezer said: He who holds his membrum and passes water is as though he brought a flood upon the world?<span class="x" onmousemove="('comment',' Because lust is inflamed. ');">³</span>

וא"ר זירא אנא חזיתיה לר' אבהו שהניח ידיו כנגד פניו של מטה ולא ידענא אי נגע אי לא נגע פשיטא דלא נגע דתניא ר' אליעזר אומר כל האוחז באמה ומשתין כאילו מביא מבול לעולם

— Said Abaye: It was accounted as [analogous to] a marauding band. For we learnt: If a marauding band enters a town<span class="x" onmousemove="('comment',' And they may have touched or moved open barrels of wine, thus rendering them forbidden. ');">⁴</span> in peace-time, open barrels [of wine] are forbidden,<span class="x" onmousemove="('comment',' V. preceding note. ');">⁵</span> closed barrels are permitted; in war time, both are permitted, because they have no time to make nesek.<span class="x" onmousemove="('comment',' Lit., 'make a libation'. That is the reason of the interdict mentioned in n. 4, because the heathen is suspected of having dedicated the wine to his deity, ');">⁶</span>

אמר אביי עשאוה כבולשת דתנן בולשת שנכנסה לעיר בשעת שלום חביות פתוחות אסורות סתומות מותרות בשעת מלחמה אלו ואלו מותרות לפי שאין פנאי לנסך אלמא כיון דבעיתי לא מנסכי ה"נ כיון דבעית לא אתי להרהורי והכא מאי ביעתותא ביעתותא דנהרא

Thus we see, since they are afraid,<span class="x" onmousemove="('comment',' To put their minds to such things. ');">⁷</span> they do not make nesek; so here too, since he is in fear, he will not come to meditate [impure thoughts]. And what fear is there here? — The fear of the river. But that is not so? For R. Abba said in the name of R. Huna in Rab's name: He who puts his hand near his buttocks is as though he denied the covenant of Abraham?<span class="x" onmousemove="('comment',' As though he were ashamed of being circumcised. ');">⁸</span>

איני והאמר ר' אבא אמר רב הונא אמר רב כל המניח ידיו כנגד פניו של מטה כאילו כופר בבריתו של אברהם אבינו לא קשיא הא כי נחית הא כי סליק כי הא דרבא שחי ר' זירא זקיף רבנן דבי רב אשי כי קא נחתי זקפי כי קא סלקי שחי

There is no difficulty: the one means when he descends [into the river];<span class="x" onmousemove="('comment',' As his face is towards the river, a gesture of decency is not needed. ');">⁹</span> the other refers to when he ascends.<span class="x" onmousemove="('comment',' His face is towards the people, and so he can cover his circumcision in modesty. ');">¹⁰</span> Just as Raba used to bend over; R. Zera would stand upright. The scholars of the college of R. Ashi, when they descended, they stood upright, [but] when they ascended they bent over.

ר' זירא הוה קא משתמיט מדרב יהודה דבעי למיסק לארעא דישראל דאמר רב יהודה כל העולה מבבל לא"י עובר בעשה שנאמר (ירמיהו כז, כב) בבלה יובאו ושמה יהיו אמר איזיל ואשמע מיניה מילתא ואיתי ואיסק אזל אשכחיה דקאי בי באני וקאמר ליה לשמעיה הביאו לי נתר הביאו לי מסרק פתחו פומייכו ואפיקו הבלא ואשתו ממיא דבי באני אמר אילמלא (לא) באתי אלא לשמוע דבר זה דיי

R. Zera was evading Rab Judah. For he [R. Zera] desired to emigrate<span class="x" onmousemove="('comment',' Lit., 'ascend'. ');">¹¹</span> to Palestine, whereas Rab Judah said, He who emigrates from Babylon to Palestine violates a positive command, for it is said, They shall be carried to Babylon, and there they shall be.<span class="x" onmousemove="('comment',' Jer. XXVII, 22. — Weiss, Dor, III, p. 188, maintains that R. Zera's desire to emigrate was occasioned by dissatisfaction with Rab Judah's method of study; it his is vigorously combatted by Halevi, Doroth, II pp. 421 et seq. The sequel of this story, as also of the similar one in Ber. 24b, shows that he prized Rab Judah's teaching very highly indeed; Rab Judah's prohibition of emigration was merely a reflex of his great love for Babylon, though his love for Palestine too was extraordinarily great: v. Ber. 43a. ');">¹²</span> Said he, I will go, hear a teaching from him, return and emigrate. He went and found him standing at the baths and saying to his attendant, Bring me natron,<span class="x" onmousemove="('comment',' For cleansing. ');">¹³</span>

בשלמא הביאו נתר הביאו מסרק קמ"ל דברים של חול מותר לאומרם בלשון קדש פתחו פומייכו ואפיקו הבלא נמי כדשמואל דאמר שמואל הבלא מפיק הבלא אלא אשתו מיא דבי באני מאי מעליותא דתניא אכל ולא שתה אכילתו דם וזהו תחילת חולי מעיים אכל ולא הלך ד' אמות אכילתו מרקבת וזהו תחילת ריח רע הנצרך. לנקביו ואכל דומה לתנור שהסיקוהו ע"ג אפרו וזהו תחילת ריח זוהמא רחץ בחמין ולא שתה מהן דומה לתנור שהסיקוהו מבחוץ ולא הסיקוהו מבפנים רחץ בחמין ולא נשתטף בצונן דומה לברזל שהכניסוהו לאור ולא הכניסוהו לצונן רחץ ולא סך דומה למים ע"ג חבית:

bring me a comb,<span class="x" onmousemove="('comment',' These were said in pure Hebrew. ');">¹⁴</span> open your mouths and expel the heat,<span class="x" onmousemove="('comment',' Rashi: let the heat of the baths enter and the heat of perspiration be driven out. ');">¹⁵</span> and drink of the water of the baths. Said he, Had I come to hear nought but this, it would suffice me. As for 'bring me natron, bring me a comb,' it is well: he informs us that secular matters may be said in the Holy Tongue. 'Open your mouths and expel the heat' too is as Samuel. For Samuel said: Heat expels heat.<span class="x" onmousemove="('comment',' V. n. 4. ');">¹⁶</span>

<big><strong>מתני׳</strong></big> מוליאר הגרוף שותין הימנו בשבת אנטיכי אע"פ שגרופה אין שותין הימנה:

But 'drink the water of the baths' — what is the virtue of that? — For it was taught: If one eats without drinking, his eating is blood,<span class="x" onmousemove="('comment',' I.e., harmful. ');">¹⁷</span> and that is the beginning of stomach trouble. If one eats without walking four cubits [after it], his food rots,<span class="x" onmousemove="('comment',' Is not properly digested. ');">¹⁸</span> and that is the beginning of a foul smell.<span class="x" onmousemove="('comment',' Issuing from the mouth. ');">¹⁹</span>

<big><strong>גמ׳</strong></big> היכי דמי מוליאר הגרוף תנא מים מבפנים וגחלים מבחוץ אנטיכי רבה אמר בי כירי רב נחמן בר יצחק אמר בי דודי מאן דאמר בי דודי כ"ש בי כירי ומאן דאמר בי כירי אבל בי דודי. לא תניא כוותיה דרב נחמן אנטיכי אע"פ שגרופה וקטומה אין שותין הימנה מפני שנחושתה מחממתה:

One who has a call of nature yet eats is like an oven which is heated up on top of its ashes,<span class="x" onmousemove="('comment',' New fuel being added without the ashes of the old being cleared out. ');">²⁰</span> and that is the beginning of perspiration odour. If one bathes in hot water and drinks none, he is like an oven heated without but not within. If one bathes in hot water and does not have a cold shower bath, he is like iron put into fire but not into cold water.<span class="x" onmousemove="('comment',' To temper it. ');">²¹</span> If one bathes without anointing,<span class="x" onmousemove="('comment',' Anointing with oil is and was practised in hot countries; T.A. I, 229 and 233. ');">²²</span>

<big><strong>מתני׳</strong></big> המיחם שפינהו לא יתן לתוכו צונן בשביל שיחמו אבל נותן הוא לתוכו או לתוך הכוס כדי להפשירן:

he is like water [poured] over a barrel.<span class="x" onmousemove="('comment',' Which is poured all over the barrel, but does not enter it. ');">²³</span> <b><i>MISHNAH</i></b>. IF A MILIARUM IS CLEARED [OF ITS] COALS,<span class="x" onmousemove="('comment',' Lit., 'a cauldron that is swept out' — before the Sabbath. ');">²⁴</span> ONE MAY DRINK FROM IT ON THE SABBATH. BUT AS TO AN ANTIKI,<span class="x" onmousemove="('comment',' The Gemara discusses what this is. ');">²⁵</span>

<big><strong>גמ׳</strong></big> מאי קאמר אמר רב אדא בר מתנא הכי קאמר המיחם שפינה ממנו מים חמין לא יתן לתוכן מים מועטים כדי שיחמו אבל נותן לתוכו מים מרובים כדי להפשירן

EVEN IF ITS COALS HAVE BEEN CLEARED ONE MAY NOT DRINK FROM IT.<span class="x" onmousemove="('comment',' The antiki retains its heat more effectively than the miliarum and therefore adds heat on Sabbath to the water it contains, which makes it forbidden. ');">²⁶</span> <b><i>GEMARA</i></b>. What is meant by 'IF A MILIARUM IS CLEARED OF ITS] COALS'? — A Tanna taught: the water is within and the coals are without.<span class="x" onmousemove="('comment',' This explains [H] (miliarum). It is a large vessel on the outside of which a receptacle for coals is attached. Thus it would be something like the old-type Russian samowar. ');">²⁷</span> Antiki: Rabbah said: [It means a vessel suspended] between fire places [heated bricks]; R. Nahman b. Isaac said: [It means a vessel suspended] within a cauldron-like vessel.<span class="x" onmousemove="('comment',' The vacant space beneath being filled with coals. — Jast. ');">²⁸</span> He who defines it [as a vessel suspended] within a cauldron-like vessel, all the more so a vessel between fire places;<span class="x" onmousemove="('comment',' The ruling of the Mishnah will certainly apply to the latter too. ');">²⁹</span> whereas he who defines it as [a vessel] between fire places, — but not one within a cauldron-like vessel.<span class="x" onmousemove="('comment',' The ruling of the Mishnah will not apply to the latter, which in his opinion is the same as a miliarium. ');">³⁰</span> It was taught in accordance with R. Nahman: From an antiki, even when cleared of coals and covered with ashes, one may not drink, because its copper heats it.<span class="x" onmousemove="('comment',' Thus it adds heat, which is forbidden. ');">³¹</span> <b><i>MISHNAH</i></b>. IF A BOILER IS REMOVED, ONE MAY NOT POUR COLD WATER THEREIN TO HEAT IT, BUT ONE MAY POUR IT [WATER] THEREIN [THE BOILER] OR INTO A GOBLET IN ORDER TO TEMPER IT.<span class="x" onmousemove="('comment',' This is discussed in the Gemara. ');">³²</span> <b><i>GEMARA</i></b>. What does this mean? — Said R. Adda b. Mattenah, This is its meaning: in the case of a boiler from which the hot water is removed, one must not pour into it a little [cold] water in order to heat it, but he may pour in a large quantity of [cold] water to temper it.