תלמוד על שבת 128:16

“But they are forbidden because of the bad impression.” Rav said that everything forbidden because of a bad impression is forbidden even in the most private room³⁴In Babli Šabbat 64b, 146b, Beẓah9a, Avodah Zarah 12a this is accepted practice while it is rejected in the Yerushalmi, cf. Roš Šabbat 22:9.. A baraita contradicts Rav: “One should not make a visible fringe of linen dyed with soot, but for mattresses and pillows it is permitted.³⁵Since linen usually is bleached, not dyed, this will look like wool. Nevertheless, such decorations are permitted in the bedroom and only forbidden where others may see them and suspect the owner of wearing kilaim.” A baraita contradicts Rav: “If one’s coins were strewn before an idol he should not bow down to collect them lest he look as if he was prostrating himself before the idol. But if it occurred at a hidden place it is permitted.³⁶This and the following baraita are found also in Tosephta Avodah Zarah 6:4,6 and Babli Avodah Zarah12a. Instead of “if it occurred at a hidden place it is permitted”, these Babylonian sources read: “If it cannot be seen it is permitted.” This is reinterpreted in the Babli to mean: “If he can arrange it so that he will not be seen bowing down to (or kissing) the idol, it is permitted,” for example by collecting the coins kneeling with his back to the idol. Such a reinterpretation is impossible in the Yerushalmi’s version.” A baraita contradicts Rav: “In a fortified place one should not put his face on gargoyles in the form of faces lest he look as if he was kissing an idol. But if it occurred at a hidden place it is permitted.” A Mishnah contradicts Rav: “One does not slaughter into a pit in the ground but he may dig a pit in his house so that the blood may be collected there. In public, he should not do it so as not to imitate the sectarians.³⁷Ḥulin 2:9, Babli 41a. It is not known to which sect the Mishnah refers. The Babli does not count the Mishnah as contradicting Rav.” A baraita contradicts Rav: “Once he arrived at the outermost courtyard he may spread them out in the sun but not where it is generally visible.³⁸Babli Šabbat 146b, speaking of a man whose clothes got wet on the Sabbath who might be suspected of having washed them that day. In the version of the Babli, Rebbi Eliezer and Rebbi Simeon prohibit spreading out any clothes at all.” A baraita contradicts Rav: “One does not pour water on the Sabbath into a sewage pipe covered the length of four cubits.³⁹A similar text in Mishnah Eruvin 8:10, a baraita permitting to pour the water in wintertime Babli Eruvin 88b; a parallel text Eruvin 8:10 (fol. 25b). The situation referred to is a sewage pipe leading away from a courtyard. The water poured out in the courtyard will run into the pipe and flow away into the public domain. While no Sabbath prohibition has been violated by pouring out water in one’s own private courtyard, the water flowing in the pipe will give the impression that it was poured into the public domain, a desecration of the Sabbath. The rabbinic prohibition of pouring water does not apply if either the pipe is covered all the way or if the pipe was carrying water before anything was poured out into the courtyard.” We have stated on this: If water was flowing in it it is permitted, in the winter it is permitted. If aquaeduct pipes spout it is forbidden. Bar Qappara stated that if it occurred at a hidden place it is permitted⁴⁰Against the opinion of Rav. This statement is not in the Babli.. All these statements contradict Rav and he cannot explain them.