Monday, September 26, 2005

Rif Shabbat 63a {Shabbat 147b continues ... 149a}



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63a

{Shabbat 147b continues}
underneath which is clay which is like glue, and if a man goes down there, we fear lest he sink into that clay and get stuck there, unable to ascend until they assemble other men and bring him out from there.

And there is one who says that one who bathes in particular valley in cooled, and those particular waters loosen the bowels.

"ONE MAY NOT INDUCE VOMITING ON SHABBAT":
Rabba bar bar Chana cited Rabbi Yochanan: They learnt this only [when it Is effected] by a drug, but it may be done by hand.

They learnt {in a brayta}: Rabbi Nechemia says: It is forbidden even during the week, because of the waste of food.

And it is reasonable to say that these words are said in an instance when there is no pain involved, but when there is pain, and when he vomits the food in his belly he is healed, it is permitted. And so too says the Baal Halachot citing Rav Tzemach bar Palti Gaon z"l.

"ONE MAY NOT STRAIGHTEN AN INFANT['S LIMBS]":
Rabba bar bar Chana said {in our gemara, he cites Rabbi Yochanan}: To swaddle an infant on Shabbat is permitted. But we learnt {in the Mishna} ONE MAY NOT STRAIGHTEN AN INFANT['S LIMBS]? There it refers to the spinal vertebrae, which appears as building.
{If one is dislocated it may not be reset.}

"ONE MAY NOT RESET A BROKEN BONE":
Rav Chana of Bagdad cited Shmuel:

{Shabbat 148a}
The halacha is that one may reset a fracture.
{He held that this is the correct reading of the Mishnah.}

And so is the halacha.

END PEREK TWENTY-TWO

BEGIN PEREK TWENTY-THREE

MISHNA:
A MAN MAY BORROW PITCHERS OF WINE AND PITCHERS OF OIL FROM HIS NEIGHBOUR {on Shabbat}, PROVIDED HE DOES NOT SAY TO HIM, 'LEND [THEM] [HALVENI] TO ME';
AND SIMILARLY A WOMAN [MAY BORROW] LOAVES FROM HER NEIGHBOUR.

IF HE DOES NOT TRUST HIM HE LEAVES HIS CLOAK WITH HIM [AS A PLEDGE] AND MAKES A RECKONING WITH HIM AFTER SHABBAT.

IN THE SAME WAY, IF EREV PESACH IN JERUSALEM FALLS ON A SHABBAT, ONE LEAVES HIS CLOAK WITH HIM [THE VENDOR] AND RECEIVES HIS PASCHAL LAMB AND MAKES A RECKONING WITH HIM AFTER YOM TOV.

Gemara:
Rav Natan {our gemara: Rava bar Rav Chanan} said to Abaye: Wherein does halveni differ from hash'ileni?
He {Abaye} said to him: In the case of hash'ileni, he [the lender] will not come to write it down (for it is not a long time {that he is borrowing it); whereas [if he says] halveni (which connotes for a long time) he will come to write it down.

{Shabbat 148b}
It was stated {by Amoraim}:
As for a loan made on a Yom Tov:
Rav Yosef said: It cannot be claimed; whilst Rava {our gemara: Rabba} said: It can be claimed.

In this matter, the {post-Talmudic} Rabbis disputed. There is one who ruled like Rav Yosef and said this is so because Rav Yosef is the teacher of Rava. And further, because Rav Avia holds like him, for he took a deposit. {thus the person would return his object in order to get back the deposit}And Rabba bar Rav Huna would resort to trickery {about this law} and not claim {request} it explicitly, but rather said to him: halveni {lend to me}, and when he lent to him he said: behold I have {from before} by you such-and-such. {Thus one loan canceled the other.}

And there is one who ruled like Rava who said that it can be claimed, and says that this is because he is later, and the halacha is like the later ones.

MISHNA:
A MAN MAY COUNT HIS GUESTS AND HIS DAINTY PORTIONS BY WORD OF MOUTH, BUT NOT FROM WRITING.

A MAN MAY CAST LOTS WITH HIS SONS AND THE MEMBERS OF HIS HOUSEHOLD FOR THE TABLE, PROVIDED THAT HE DOES NOT INTEND TO OFFSET A LARGE PORTION AGAINST A SMALL ONE.

AND [PRIESTS] MAY CAST LOTS FOR SACRIFICES ON FESTIVALS, BUT NOT FOR THE PORTIONS.

{Shabbat 149a}
Gemara:
What is the reason?
Rav Bibi said: It is a preventive measure, lest he erase.
{He may find too many names on the list and erase some before instructing his servant to invite the guests.}
Abaye said: It is a preventive measure, lest he read secular documents.
Wherein do they differ? — They differ where it is written high up on the wall:

3 comments:

Angel One said...

2 things bothered me about not being able to set an infant's vertebrae should one become dislocated. (Admittedly this is Rashi's interpretation of the passage).

1) When is a dislocated vertebrae in an infant NOT a life or death situation? Especially since you can't tell an infant: "don't move, the doctor will come in an hour".

2) Why only infants? Does this rule apply to adults too?

joshwaxman said...

i am preparing a response...

joshwaxman said...

The post is here.