Shabbat 83

מותר

it is permitted.<span class="x" onmousemove="('comment',' Since that is not his intention. ');">¹</span> Shall we say that Samuel agrees with R. Simeon?<span class="x" onmousemove="('comment',' That whatever is unintentional is permitted. ');">²</span> But surely Samuel said: One may extinguish a lump of fiery metal in the street, that it should not harm the public,<span class="x" onmousemove="('comment',' Metal does not really burn, but throws off fiery sparks when red-hot. The prohibition of extinguishing does not apply in this case by Biblical law at all, save by Rabbinical law; hence where general damage may ensue the Rabbis waived their prohibition. ');">³</span>

למימרא דשמואל כרבי שמעון סבירא ליה והאמר שמואל מכבין גחלת של מתכת ברה"ר בשביל שלא יזוקו בה רבים אבל לא גחלת של עץ ואי ס"ד סבר לה כרבי שמעון אפילו של עץ נמי

but not a burning piece<span class="x" onmousemove="('comment',' Lit., 'coal'. ');">⁴</span> of wood.<span class="x" onmousemove="('comment',' For that is Biblically forbidden. ');">⁵</span> A Now if you think that he agrees with R. Simeon, even that of wood too [should be permitted]?<span class="x" onmousemove="('comment',' For R. Simeon rules that if work is not needed per se (v. p, 510, n. 3) it imposes no liability, and every case of extinguishing, except the extinguishing of a wick to make it easier for subsequent relighting (v. supra 29b bottom), falls within this category. Hence it is only Rabbinically forbidden, and therefore the same as metal. ');">⁶</span>

בדבר שאין מתכוין סבר לה כרבי שמעון במלאכה שאינה צריכה לגופה סבר לה כרבי יהודה אמר רבינא הלכך קוץ ברשות הרבים מוליכו פחות פחות מד' אמות ובכרמלית אפילו טובא:

— In respect to what is unintentional he holds with R. Simeon; but in the matter of work which is not needed per se, he agrees with R. Judah.<span class="x" onmousemove="('comment',' That it is interdicted. ');">⁷</span> Rabina said: As a corollary, a thorn in public ground may be carried away in stages of less than four cubits;<span class="x" onmousemove="('comment',' The least distance which is Biblically forbidden is four cubits in a single passage, without an interval. A thorn too may cause harm to the public; hence the Rabbinical interdict is waived. ');">⁸</span> whilst in a <i>karmelith</i><span class="x" onmousemove="('comment',' V. Glos. and supra 6a. ');">⁹</span>

אבל נותן כו': ת"ר נותן אדם חמין לתוך הצונן ולא הצונן לתוך החמין דברי בית שמאי ובית הלל אומרים בין חמין לתוך הצונן ובין צונן לתוך החמין מותר בד"א בכוס אבל באמבטי חמין לתוך הצונן ולא צונן לתוך החמין ורבי שמעון בן מנסיא אוסר אמר רב נחמן הלכה כר"ש בן מנסיא

even a great distance too [is permitted). BUT ONE MAY POUR, etc. Our Rabbis taught: A man may pour hot water into cold, but not cold water into hot; this is the view of Beth Shammai;<span class="x" onmousemove="('comment',' Rashi: they hold that the lower prevails against the upper. Hence in the former case the hot water is tempered by the cold, which is permitted; but in the latter the cold is heated by the hot, which is forbidden. R. Tam: 'hot water into cold' implies that the cold water exceeds the hot, and therefore cools it, hence it is permitted. 'Cold water into hot' implies that there is more hot water, which heats the cold; consequently, it is forbidden. According to this interpretation this is independent of the question whether the lower prevails against the upper or the reverse, which refers to equal quantities; cf. [H] Yoreh De'ah XCI, 12. ');">¹⁰</span> while Beth Hillel maintain: Both hot into cold and cold into hot are permitted. This applies only to a cup,<span class="x" onmousemove="('comment',' The water being required for drinking, one does not wish it to become very hot. Moreover, a cup is a 'second vessel' (v. supra p. 188, n. 6), I.e., the water is not actually heated therein, and the contents of a second vessel cannot cause anything that comes into contact therewith to boil. ');">¹¹</span>

סבר רב יוסף למימר ספל הרי הוא כאמבטי א"ל אביי תני ר' חייא ספל אינו כאמבטי ולמאי דסליק אדעתא מעיקרא דספל הרי הוא כאמבטי ואמר רב נחמן הלכה כרבי שמעון בן מנסיא אלא בשבת רחיצה בחמין ליכא

but in the case of a bath, hot into cold [is permitted], but not cold into hot.<span class="x" onmousemove="('comment',' The water is needed for washing, and must be very hot. Therefore if the latter case is permitted, we fear that one will come intentionally to heat water in a forbidden manner. The reference is to a bath which is a 'second vessel', and yet it is forbidden for this reason. ');">¹²</span> But R. Simeon b. Menassia forbids it.<span class="x" onmousemove="('comment',' Even hot into cold. ');">¹³</span> R. Nahman said: The <i>halachah</i> is as R. Simeon b. Menassia.

מי סברת רבי שמעון אסיפא קאי ארישא קאי ובית הלל מתירין בין חמין לתוך צונן ובין צונן לתוך החמין ורבי שמעון בן מנסיא אוסר צונן לתוך חמין לימא רבי שמעון בן מנסיא דאמר כב"ש הכי קאמר לא נחלקו ב"ש וב"ה בדבר זה

R. Joseph thought to rule: A basin is as a bath. Said Abaye to him, R. Hiyya taught: A basin is not as a bath. Now, on the original supposition that it is as a bath, while R. Nahman ruled, The <i>halachah</i> is as R. Simeon, can there be no washing in hot water on the Sabbath?<span class="x" onmousemove="('comment',' Rashi: even if heated on the eve of the Sabbath, cold water must be added to temper its heat, which according to R. Simeon b. Menassia is forbidden. ');">¹⁴</span> — Do you think that R. Simeon refers to the second clause? He refers to the first clause: 'While Beth Hillel maintain: Both hot into cold and cold into hot are permitted';<span class="x" onmousemove="('comment',' The reference being to a cup, not a bath, as stated. ');">¹⁵</span> but R. Simeon b. Menassia forbids even cold into hot. Shall we say that R. Simeon b. Menassia rules as Beth Shammai?<span class="x" onmousemove="('comment',' Surely not, for it is axiomatic that the halachah is always as Beth Hillel. ');">¹⁶</span>

אמר רב הונא בריה דרב יהושע חזינא ליה לרבא דלא קפיד אמנא מדתני רבי חייא נותן אדם קיתון של מים לתוך ספל של מים בין חמין לתוך צונן ובין צונן לתוך חמין אמר ליה רב הונא לרב אשי דילמא שאני התם דמיפסק כלי אמר ליה מערה איתמר מערה אדם קיתון של מים לתוך ספל של מים בין חמין לתוך צונן בין צונן לתוך חמין:

— He says thus: Beth Shammai and Beth Hillel did not differ in this matter.<span class="x" onmousemove="('comment',' Both agreeing that it is forbidden. ');">¹⁷</span> R. Huna son of R. Joshua said: I saw that Raba was not particular about vessels,<span class="x" onmousemove="('comment',' Pouring hot water into cold and vice versa. Asheri omits 'about vessels.' ');">¹⁸</span> since R. Hiyya taught: A person may pour a jug of water into a basin of water, hot into cold or cold into hot.<span class="x" onmousemove="('comment',' Tosaf. suggests that this may be the identical Baraitha cited above, but that there it was quoted in brief. ');">¹⁹</span>

<big><strong>מתני׳</strong></big> האילפס והקדרה שהעבירן מרותחין לא יתן לתוכן תבלין

Said R. Huna to R. Ashi: Perhaps it is different there, because the vessel intervenes?<span class="x" onmousemove="('comment',' He assumed that the water is poured on to the inner side of the basin first, which somewhat cools it. ');">²⁰</span> — It is stated that he pours it, was his answer.<span class="x" onmousemove="('comment',' I.e., directly into the water. ');">²¹</span> [Thus:] A person may pour a jug of water into a basin of water, both hot into cold and cold into hot. <b><i>MISHNAH</i></b>. IF A STEW POT OR A BOILING POT<span class="x" onmousemove="('comment',' The first means a tightly covered pot. ');">²²</span> IS REMOVED SEETHING; [FROM THE FIRE],<span class="x" onmousemove="('comment',' At twilight on Friday. ');">²³</span> ONE MUST NOT PUT SPICES THEREIN,<span class="x" onmousemove="('comment',' After nightfall. The pot is a 'first vessel' (v. p. 188, n. 6) and its contents, as long as they are seething, cause any other commodity put therein to boil likewise. ');">²⁴</span>