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62b
{Shabbat 147a continues}
[So] Rabbi let his cloak fall.
When Rabin came {from Eretz Yisrael} he said: It was not Yehoshua ben Ziruz but Yehoshua ben Kapusai, Rabbi Akiva's son-in-law. And he {Yehoshua ben Kapusai} said to him {Rabbi}: Did not Rabbi Akiva declare one liable to a sin-offering in such a case? He {Rabbi} said to him: Was Rabbi Akiva so very particular? [So] Rabbi let his cloak fall.
When Rav Shmuel bar Yehuda {our gemara: R Yehuda} came {from Eretz Yisrael}, he said: It was stated that this [question] was asked.
{That is, it was a question that was posed, rather than event that occurred.}
MISHNA:
IF ONE BATHES IN THE WATER OF A PIT {which had been heated} OR IN THE WATER OF TIBERIAS {which had naturally hot springs} AND DRIES HIMSELF EVEN WITH TEN TOWELS, HE MUST NOT FETCH THEM IN HIS HAND {even if carrying is permitted, because it is in his house or an eruv was established}.
BUT TEN MEN MAY DRY THEIR FACES, HANDS, AND FEET ON ONE TOWEL AND FETCH IT IN THEIR HANDS.
Gemara:
THE WATER OF A PIT is taught analogous to THE WATER OF TIBERIAS: just as the water of Tiberias is hot, so [by] the water of a pit hot [water is meant].
[and furthermore, it states] IF ONE BATHES: only if it is done {=bidieved}, but not at the outset {lichatchila}.
And if it is difficult for you that which we learn in perek Shemoneh Sheratzim {Shabbat 109a}: The Sages learnt {in a brayta}: One may bathe in the water of Gerar, in the water of Hammethan, ... and in the water of Tiberias...
And we learn also in perek Kira {Shabbat 40a}: But when they saw that this [series of restriction] could not stand, they permitted the hot springs of Tiberias, whilst sweating remained in status quo.
And we derive from there that it is permitted to bathe in the water of Tiberias even initially {lechatchila} and here the Mishna states IF ONE BATHES, which implies only if it is done, but not at the outset.
It is no question. This that it states "only if it is done, but not at the outset" is only stated regarding THE WATER OF A PIT, and the reason it states THE WATER OF TIBERIAS next to THE WATER OF A PIT is to shed light on the nature of THE WATER OF A PIT - that just as the water of Tiberias is hot, so [by] the water of a pit hot [water is meant]. That is why it {the Mishna} teaches it {the waters of Tiberias} next to it. But the waters of Tiberias, it is permitted to bathe in them even initially {lechatchila}.
And THE WATER OF A PIT, what is the reason that they did not permit it? Because it is covered, as we learn in perek Shor sheNagach et HaPara: {Bava Kamma 50b} "A pit is square and covered." therefore its mist is abundant, and he will come to steam {himself}; therefore they did not permit him at the outset {lechatchila}.
{Shabbat 147b}
"AND DRIES HIMSELF EVEN WITH TEN TOWELS, HE MUST NOT FETCH THEM IN HIS HAND...":
Rabbi Chiyya bar Abba cited Rabbi Yochanan: The halacha is: A person may dry himself with a towel and carry it home in {wrapped round?} his hand, and we do not decree lest he come to squeeze it out.
Rabbi Chiyya bar Abba cited Rabbi Yochanan: The bath attendants may bring women's bathing clothes to the baths, providing that they cover their heads and the greater part of their bodies in them {so that they are brought as garments}.
As for a sabnitha: {Rashi: a large cloth covering, falling over the shoulders. Rambam: a small cloth, not large enough to cover the head and the greater part of the body.}
Rabbi Avin bar Rav Chisda {our gemara: Rabbi Chiyya bar Abba} cited Rabbi Yochanan: One must tie its two bottom ends {so that it should not fall off}, below the shoulders {so that it looks like wearing apparel}.
Rava said to the citizens of Mechoza: When you carry the apparel of the troops, let them drop below your shoulders.
{Shabbat 147a}
MISHNA:
ONE MAY OIL AND [LIGHTLY] MASSAGE [THE BODY]. BUT NOT KNEAD {=massage strongly} OR SCRAPE {with a scraper, to invigorate the circulation}.
YOU MUST NOT GO DOWN TO A PILOMA {Jastrow: WRESTLING GROUND. alternative manuscripts: the clay ground (of a brickyard). Rashi considers this the name of a river. See below for Rif's explanation.} OR INDUCE VOMITING {via an emetic}, OR STRAIGHTEN AN INFANT['S LIMBS] {by manipulation}, OR SET A BROKEN BONE.
IF ONE'S HAND OR FOOT IS DISLOCATED, HE MUST NOT AGITATE IT VIOLENTLY IN COLD WATER BUT MAY BATHE IT IN THE USUAL WAY, AND IF IT HEALS, IT HEALS.
{Shabbat 147b}
Gemara:
The Sages learnt {in a brayta}: One may oil and massage the bowels [of a sick person] on Shabbat, provided this is not done as on weekdays.
How then shall it be done?
Rabbi Chama bar Chanina said: They must first be oiled and then massaged.
And Rabbi Yochanan said: The oiling and massaging must be done simultaneously.
And the halacha is like Rabbi Yochanan.
We learn in Sanhedrin, in perek Chelek {perek 11, Sanhedrin 101a}:
The Sages learnt {in a brayta}: One may oil and massage the bowels [of a sick person] on Shabbat, and snakes and scorpions may be charmed [to render them tame and harmless] on Shabbat, and an article may be placed over the eye on Shabbat [to protect it]. Rabban Shimon ben Gamliel said: This applies only to articles which may be handled; but those which may not be handled are forbidden.
The Sages learnt {in a brayta}: Demons may not be consulted on Shabbat. Rabbi Yossi said: This is forbidden even on week-days.
Rav Huna said: The halacha is [not] {Vilna Gaon deletes not} like Rabbi Yossi. And even Rabbi Yossi only said this at time of {=because of} danger.
{Shabbat 147b resumes}
"BUT [ONE MAY] NOT KNEAD":
Rabbi Chiyya bar Abba cited Rabbi Yochanan: One may not stand on the mud of Diomsith*, because it stimulates [the body] and loosens [the bowels].
{Jastrow: identical with Emmaus, a town in the plain of Judea renowned in Talmudic days for its warm springs and luxurious life.}
"BUT [ONE MAY] NOT SCRAPE":
The Sages learnt {in a brayta}: One may not scrape with a strigil on Shabbat. Rabban Shimon ben Gamliel said: If one's hands {our gemara: feet} are soiled with clay and dirt he may scrape them off in the usual way, without fear.
And the halacha is like him {Rabban Shimon ben Gamliel}.
"YOU MAY NOT GO DOWN TO A PILOMA":
What is the reason? Because of sinking [in the clay soil].
{The Rif explains this as a quicksand like substance:}
To explain: it is a valley, and there is there water,
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