Rif Shabbat 42a {Shabbat 113a-113b}

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42a

{Shabbat 113a continues}
R. ISHMAEL SAID: ONE MAY FOLD UP GARMENTS AND SPREAD THE SHEETS ON THE BEDS ON YOM KIPPUR FOR [USE ON] SHABBAT AND THE FATS OF SHABBAT MAY BE OFFERED [BURNT ON THE ALTAR] ON YOM KIPPUR BUT NOT THOSE OF YOM KIPPUR ON SHABBAT.
R. AKIBA SAID: NEITHER MAY THOSE OF SHABBAT BE OFFERED ON YOM KIPPUR , NOR MAY THOSE OF YOM KIPPUR BE OFFERED ON SHABBAT.

Gemara:
"ONE MAY FOLD UP GARMENTS...":
The School of Rabbi Yannai said: They learnt this only of one man, but [it may] not [be done] by two men. And regarding one man, also, we said [this] only of new [garments], but not of old [ones].
{For new garments, they have less creases, and also the cloth is harder, and so the folding does not smooth them out.}
And even of old [garments], we said this only of white, but not of coloured [ones].
{Their creases are more easily smoothed out. — Perhaps their method of dyeing had that effect on the cloth}
And we said this only if he has no others to change, but if he has others to change, no.

It was taught {tana}: [The members] of the household of Rabban Gamliel did not fold up their white garments, because they had [others] for changing.

Rav Huna said: If one has a change [of garments], he should change [them], but if he has nothing to change into, he should lower his garments {=wear them lower down, to make them look longer}.

For it is stated {Yeshaya 58:13}:

יג אִם-תָּשִׁיב מִשַּׁבָּת רַגְלֶךָ, עֲשׂוֹת חֲפָצֶךָ בְּיוֹם קָדְשִׁי; וְקָרָאתָ לַשַּׁבָּת עֹנֶג, לִקְדוֹשׁ יְהוָה מְכֻבָּד, וְכִבַּדְתּוֹ מֵעֲשׂוֹת דְּרָכֶיךָ, מִמְּצוֹא חֶפְצְךָ וְדַבֵּר דָּבָר.

13 If thou turn away thy foot because of the sabbath, from pursuing thy business on My holy day; and call the sabbath a delight, the holy of the LORD, honourable; and shalt honour him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words:

וְכִבַּדְתּוֹ - that your clothing of Shabbat should not be as your weekday clothing.
Just as Rabbi Yochanan called his clothing 'My honorers.'

{Shabbat 114a}
Rabbi Yochanan said: Whence do we learn change of garments {as an honor} in the Torah? For it is stated {Vayikra 6:4}:

ד וּפָשַׁט, אֶת-בְּגָדָיו, וְלָבַשׁ, בְּגָדִים אֲחֵרִים; וְהוֹצִיא אֶת-הַדֶּשֶׁן אֶל-מִחוּץ לַמַּחֲנֶה, אֶל-מָקוֹם טָהוֹר.

4 And he shall put off his garments, and put on other garments, and carry forth the ashes without the camp unto a clean place.

and the School of Rabbi Yishmael taught: In the garments in which one cooked a dish for his master, one should not mix a cup [of wine] for his master.

Rabbi Chiyya bar Abba cited Rabbi Yochanan: It is a disgrace for a scholar to go out with patched shoes.
But Rabbi Chiyya went out {like this}!
Mar Zutra {our gemara: Rav Acha} the son of Rav Nachman said: The reference is to patches upon patches.

And these words were said regarding the upper portion of the shoe, but on the sole, we have no issue with it. And regarding the upper portion, they only spoke of when it it the sunny season, but in the rainy season, no.

And Rabbi Chiyya bar Abba cited Rabbi Yochanan: Any scholar upon whose garment a [grease] stain {rbb} is found is worthy of death {figuratively}, for it is said {Mishlei 8:36}:

לו וְחֹטְאִי, חֹמֵס נַפְשׁוֹ; כָּל-מְשַׂנְאַי, אָהֲבוּ מָוֶת.

36 But he that misseth me wrongeth his own soul; all they that hate me love death.'

Read not mesan`ai {those who hate me} but rather masni`ai {those who cause others to hate me}.

Ravina said: This was stated about a thick patch {rbd rather than rbb}.

By way of explanation, ravav {rbb} is such as wax or pitch, or the like.
And the explanation of ravad {rbd} is dried blood, and the reason of the matter is so that it will not appear like the blood of a niddah, and he will come to be suspected.
{Meanwhile, Rashi identifies this as a semen stain.}

Rabbi Yochanan said: Who is a scholar {talmid chacham} -- to appoint as a leader of the community -- anyone you can ask him a matter of halacha in any place {field} and he will say it, even in masechet Kallah.

Rabbi Yochanan said: Who is a scholar whose work it is the duty of his townspeople to perform? He who abandons his own interest and engages in religious affairs; yet that is only to provide his bread {= basic necessities}.

And we learn in Yoma {Yoma 72b}: Rabbi Yochanan contrasted: It is written {Devarim 10:1}:

א בָּעֵת הַהִוא אָמַר ה אֵלַי, פְּסָל-לְךָ שְׁנֵי-לוּחֹת אֲבָנִים כָּרִאשֹׁנִים, וַעֲלֵה אֵלַי, הָהָרָה; וְעָשִׂיתָ לְּךָ, אֲרוֹן עֵץ.

1 At that time the LORD said unto me: 'Hew thee two tables of stone like unto the first, and come up unto Me into the mount; and make thee an ark of wood.

and it is written {Shemot 25:10}:

י וְעָשׂוּ אֲרוֹן, עֲצֵי שִׁטִּים: אַמָּתַיִם וָחֵצִי אָרְכּוֹ, וְאַמָּה וָחֵצִי רָחְבּוֹ, וְאַמָּה וָחֵצִי, קֹמָתוֹ.

10 And they shall make an ark of acacia-wood: two cubits and a half shall be the length thereof, and a cubit and a half the breadth thereof, and a cubit and a half the height thereof.

From here that a tamid chacham, the people of his city are commanded to do his work.

{Shemot 25:11}

י וְעָשׂוּ אֲרוֹן, עֲצֵי שִׁטִּים: אַמָּתַיִם וָחֵצִי אָרְכּוֹ, וְאַמָּה וָחֵצִי רָחְבּוֹ, וְאַמָּה וָחֵצִי, קֹמָתוֹ.	10 And they shall make an ark of acacia-wood: two cubits and a half shall be the length thereof, and a cubit and a half the breadth thereof, and a cubit and a half the height thereof.
יא וְצִפִּיתָ אֹתוֹ זָהָב טָהוֹר, מִבַּיִת וּמִחוּץ תְּצַפֶּנּוּ; וְעָשִׂיתָ עָלָיו זֵר זָהָב, סָבִיב.	11 And thou shalt overlay it with pure gold, within and without shalt thou overlay it, and shalt make upon it a crown of gold round about.

Rabba said: Any talmid chacham whose inside is not like his outside is no talmid chacham.

Abaye and some say Rabbi Abba said: He is called an abomination, for it is stated {Iyyov 15:16}:

טז אַף, כִּי-נִתְעָב וְנֶאֱלָח; אִישׁ-שֹׁתֶה כַמַּיִם עַוְלָה.

16 How much less one that is abominable and impure, man who drinketh iniquity like water!

Rabbi Shmuel bar Nachmani cited Rabbi Yochanan: What is the import of that which is written {Mishlei 17:16}?

טז לָמָּה-זֶּה מְחִיר בְּיַד-כְּסִיל-- לִקְנוֹת חָכְמָה וְלֶב-אָיִן.

16 Wherefore is there a price in the hand of a fool to buy wisdom, seeing he hath no understanding?

Woe to a talmid chacham who engages in Torah and has no fear of Heaven.

Rabbi Yannai said: Chaval {woe} on he who has no house and constructs a gate for a house.

Rava said to the Rabbis: I would ask you -- do not inherit twice Gehinnom!

Rabbi Yehoshua ben Levi said: What is the import of that which is written {Devarim 4:44}:

מד וְזֹאת, הַתּוֹרָה, אֲשֶׁר-שָׂם מֹשֶׁה, לִפְנֵי בְּנֵי יִשְׂרָאֵל.

44 And this is the law which Moses set before the children of Israel;

If he merits, it is made for him a drug {sam} of life. If he does not merit, it is made for him a drug {sam} of death.

{Shabbat 114a}
And Rabbi Yochanan said: Who is a scholar {talmid chacham}? anyone you can ask him a matter of halacha in any place {field} and he will say it.

And we said: to what halachic distinction is this statement made?
To appoint him as a parnas {a position of leadership}.
If in a masechta {he can answer}, in his place {his town}.
And if in all of Talmud, at the head of an academy.

{Shabbat 113a}
{Earlier, we cited Yeshaya 58:13, and learned the first part as teaching that one's clothing on Shabbat should be distinct from his weekday clothing. The verse stated further:} מֵעֲשׂוֹת דְּרָכֶיךָ - not doing thine own ways - that your walking on Shabbat should not be as your walking during the week.

{Shabbat 113b}
What is this?
That you should not take large strides.
As Rabbi asked of Rabbi Yishmael beRabbi Yossi: May one take large strides on Shabbat? He said to him: and during the weekday, who permitted it? For I say that during the weekday it is also forbidden, for Mar said: large strides take away 1/500th of the light of a man's eyes. With what may he restore it? With kiddush of bein hashmashot.
Rabbi asked of Rabbi Yishmael beRabbi Yossi: May one eat earth on Shabbat?
He said to him: Even on weekdays it is forbidden because it causes illness.

Rabbi Ammi said: He who eats earth of Babylon is as though he ate the flesh of his ancestors; some say, It is as though he ate of abominations and creeping things, because it is written {Bereishit 7:23}:

כג וַיִּמַח אֶת-כָּל-הַיְקוּם אֲשֶׁר עַל-פְּנֵי הָאֲדָמָה, מֵאָדָם עַד-בְּהֵמָה עַד-רֶמֶשׂ וְעַד-עוֹף הַשָּׁמַיִם, וַיִּמָּחוּ, מִן-הָאָרֶץ; וַיִּשָּׁאֶר אַךְ-נֹחַ וַאֲשֶׁר אִתּוֹ, בַּתֵּבָה

23 And He blotted out every living substance which was upon the face of the ground, both man, and cattle, and creeping thing, and fowl of the heaven; and they were blotted out from the earth; and Noah only was left, and they that were with him in the ark.

Rabbi Shimon ben Lakish said: Why is it {Bavel} called Shin'ar?
For all the dead from the Flood were shaken out {nin'aru} to there.

Rabbi Yochanan said: Why is it {Bavel} called Metzula {=depth}?
Because all the dead were dumped {/sunk} there.

But certainly the abominations and creeping things completely dissolved? Since because they cause illness the Rabbis forbade them.
For a certain man ate gargishta {a reddish clay} and [then] ate cress, and the cress sprouted up into his heart {that is, it took root and grew in the gargishta} and he died.