Wednesday, May 11, 2005

Rif Shabbat 5b


{Shabbat 12a continues}

They learnt {in a brayta}: Rabbi Shimon ben Eleazar says: Vermin must not be killed on the Sabbath: this is the view of Beth Shammai; while Beth Hillel permit it.
And so did Rabbi Shimon ben Eleazar say, citing Rabbi Shimon ben Gamliel: We do not decide apportionment of charity from the community even for an orphan boy or orphan girl, nor do we negotiate for the betrothal of young girls, nor for a boy, to teach him the book {to read}, nor to teach him a trade, nor do we comfort mourners, nor visit the sick, on Shabbat. These are the words of Bet Shammai. And Bet Hillel permit.

The Sages learnt {in a brayta}:

If one enters [a house] to visit a sick person [on the Sabbath], he should say, 'It is the Sabbath, when one must not cry out, and recovery will soon come.'

Rabbi Meir says: 'Shabbat has the ability that in its merit He will have compassion.' {words marked in red not in our girsa in the gemara}

{Shabbat 12b}
Rabbi Yehuda says: 'May the Omnipresent have compassion upon you and upon the sick of Israel.'

Rabbi Yossi says: 'May the Omnipresent have compassion upon you in the midst of the sick of Israel.'

Shevna, a citizen of Jerusalem, on entering would say 'Peace'; and on leaving, 'It is the Sabbath, when one must not cry out and healing will soon come, His compassion is abundant and enjoy the Sabbath rest in peace.'
According to which opinion is this they they learnt in a brayta {in our gemara: that which Rabbi Chanina said}: One who has a sick person in his house should combine him with other Jewish sick?
Like who? Like Rabbi Yossi.

Rabbi Yochanan said {in our gemara, this statement is once again attributed to Rabbi Chanina - my guess, because of the similarity in letters, especially when abbreviating, or else, similarity of sound, of ר' יוחנן/ר' חנינא}: It was [only] with difficulty that comforting mourners and visiting the sick was permitted on Shabbat.

{The Rif says:} By way of explanation, lest he come to cry out on Shabbat.

Rabba bar bar Chana said: When we followed R. Eleazar to inquire after a sick person. sometimes he would say to him, [in Hebrew], 'The Omnipresent visit thee in peace'; at others, be said, [in Aramaic], 'The Omnipresent remember thee in peace.'

And even though Rav Yehuda cited Rav {our gemara just has Rav Yehuda speaking} that "One should never petition for his needs in Aramaic," and Rabbi Yochanan said that "When one petitions for his needs in Aramaic, the Ministering Angels do not heed him, for they do not understand Aramaic," a sick person is different, because the Divine Presence is with him, for Abaye {in our Gemara, Rava citing Rabin, based on the use of HaKadosh Baruch Hu rather than Shechina in this statement. Otherwise, I would say it is Rav Anan citing Rav} said: How do we know that the Holy One, blessed be He, sustains the sick? Because it is said, {in Tehillim 41:4:}

ד ה--יִסְעָדֶנּוּ, עַל-עֶרֶשׂ דְּוָי; כָּל-מִשְׁכָּבוֹ, הָפַכְתָּ בְחָלְיוֹ. 4 The LORD support him upon the bed of illness; mayest Thou turn all his lying down in his sickness.

The Sages learnt {in a brayta}: One who enters [a house] to visit the sick may sit neither upon the bed nor on a seat, but must wrap himself about and sit in front of him, for the Divine Presence is above the head {/pillow} of a sick person, for it is stated {in Tehillim 41:4}:
ד ה--יִסְעָדֶנּוּ, עַל-עֶרֶשׂ דְּוָי; כָּל-מִשְׁכָּבוֹ, הָפַכְתָּ בְחָלְיוֹ. 4 The LORD support him upon the bed of illness; mayest Thou turn all his lying down in his sickness.

{The Mishna had stated:} "NOR MAY HE READ BY THE LIGHT OF A LAMP":
Rabba said: Even if it is as high as twice a man's stature, or as two ox-goads [height], or even as ten houses on top of each other.

It is one person who may not read, but two may read.
And these words were said {if they are reading} in one subject, but in two subjects, even two may not read.

Rav Huna said: But by [the light] of an open fire even ten people are forbidden.

Rava said {speaking about the din in the Mishna}: If he is an important man, whose would not be accustomed to tilt the lamp, it is permitted. {red words not in our gemara}

One brayta said: An attendant may examine glasses and plates by the light of a lamp. And another brayta said: He must not examine [them].

This is not a difficulty.
One refers to a permanent attendant, the other to one who is not permanent.
And if you want I will say: both refer to a non-permanent attendant {our gemara: permanant} yet there is no difficulty: one refers to [a lamp fed with] oil, the other to naphtha {which emits an unpleasant odor, and produces a lot of light, and so he won't come to tilt it}.

It was a question to them: What of a permanent attendant {our gemara: non-permanent} and a [lamp fed with] oil?
Rav Huna {our gemara: Rav} said: It is the halacha and we do not teach so {to others}.
Rabbi Yirmiya bar Abba said: It is the halacha and we do teach so.

We learn now that whether with a permanent or a non-permanent attendant, he may inspect dishes and cups by the light of the lamp, and specifically using naphta, which is disgusting, and produces a lot of light, and he won't need to tilt it. But with oil, a non-permanent attendant for certain is forbidden, and regarding a permanent attendant they argue, and the halacha is that he may inspect, and we do not teach so.

{The Mishna had said:} "IN TRUTH IT WAS SAID, THE HAZZAN ...":
Rabba bar Shmuel said: But he may arrange the beginnings of the sections; But not the whole section.

{Shabbat 13a}
And school children, even the entire portion they may read, besides just arranging - since they are in awe of their teacher, they will not come to tilt it, without the permission of their teacher.

It was a question to them: May a niddah sleep together with her husband, she in her garment and he in his?
Come and hear {a proof}:
{Yechezkel 18:6:}

ו אֶל-הֶהָרִים, לֹא אָכָל, וְעֵינָיו לֹא נָשָׂא, אֶל-גִּלּוּלֵי בֵּית יִשְׂרָאֵל; וְאֶת-אֵשֶׁת רֵעֵהוּ לֹא טִמֵּא, וְאֶל-אִשָּׁה נִדָּה לֹא יִקְרָב. 6 and hath not eaten upon the mountains, neither hath lifted up his eyes to the idols of the house of Israel, neither hath defiled his neighbour's wife, neither hath come near to a woman in her impurity;
his wife as a niddah was associated {hekesh} with his neighbor's wife. Just as his neighbor's wife, he in his garment and she in her garment is forbidden, so too with regard to his wife who is a niddah, he in his garment and she in her garment is forbidden.

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