Babylonian Talmud

Rodkinson 1918 — source 1, scan section 33

after the six signals he may do so, for the rabbis have allowed some time to the beadle to take his Shophar (horn) to the house (after the six signals). Said the schoolmen to him: " If such were the case, the subject would depend on various measure- ments of time." Nay, but the beadle has a concealed place upon the roof (where he sounds the Shophar) and puts away his instrument (as soon as he has used it); because neither a Sho- phar nor a fife may be handled (when the Sabbath is come). But have we not learned that a Shophar may be handled, * The three tones of the Shophar are technically designated a " Tekyah " (a long simple note): "Teruah" (a slow trill), and "Tekyah" again. See note to Rosh Hashana, p. 63, first edition. 62 THE BABYLONIAN TALMUD. but a fife may not ? Says R. Joseph : This is not contradictory. Our case is that of a Shophar belonging to the community; the case adduced treated of one that belongs to a private party (therefore it is permissible). Said Abayi : "Why may a Shophar that is private prop- erty be handled ? Because it is sometimes used for taking up water, to give a child drink; let one that is public property also be allowed to handle, because it may be used in the same man- ner." Furthermore, was it not taught: " As a Shophar may be handled, so also may the fife be handled?" According to whose ruling is this ? There is no contradiction in all this. The one (that a Shophar may be handled, but not a fife) is according to the ruling of R. Jehudah. The other (that both may be handled) is according to the ruling of R. Simeon. The third (that neither should be handled) is according to the ruling of R. Nehemiah. " And what is a Shophar?" The same as a fife, as R. Hisda says: " Since the sanctuary was destroyed the names have become changed; a Shophar is called a fife, and a fife is called a Shophar." CHAPTER III. REGULATIONS CONCERNING STOVES, HEARTHS, AND OVENS. MISHNA /. : Cooked victuals may be put on a stove that was heated with straw or stubble. If the stove was heated with the pulp of poppy seed {i.e., poppy seed from which the oil was pressed out) or with wood, (cooked victuals) may not be put upon it, unless the (live) coals were taken out or covered with ashes. Beth Shamai says : (The latter instance) is permissible only in the case of victuals that are to be kept warm, but not of such as are improved by continued cooking. Beth Hillel says: Both alike are permitted. Beth Shamai says: (Victuals) may be taken off the stove, but not put back upon it ; Beth Hillel permits it. GEMARA: The schoolmen propounded a question: "As for the expression ' shall not be put,' does it (referring to a pot that has been taken off the stove) mean ' one shall not put it back,' but if it has not been taken off, it may be left there, even if the live coals were not cleared away or covered with ashes ? Or does it mean that the pot should not be left there (even if it was standing there before) unless the live coals have been cleared out or damped, so much the more should it not be put there if it was once taken off ?" Come and hear. There being two parts in our Mishna, if the point of controversy is the leav- ing (of the victuals on the stove, if they were there before), the Mishna is to be explained thus: On the stove that was heated with straw or with stubble the victuals may be left ; on a stove that was heated with pressed poppy seed or with wood, the victuals may be left only if the live coals were taken out or covered with ashes. What kind of victuals may be left there ? According to Beth Shamai such as are to be kept warm, but not such as improve by cooking. And according to Beth Hillel both. Thus the point of controversy is the leaving of the vic- tuals (that had been on the stove before). And as the (two schools) differ in this matter, so do they also differ in their opin- ions concerning putting them back upon the stove if they were once taken off. But if you interpret the Mishna to make the 64 THE BABYLONIAN TALMUD. returning of the victuals to the stove the point of their differing — viz., what kind of victuals should be returned (to the stove), according to the former such as are to be kept warm, but not such as improve by cooking, and according to the latter, both. (If you put such a construction upon the text of the Mishna,) to what purpose is it repeated ? " Beth Shamai says," etc. It may be said even that they differ concerning putting back, and never- theless there is no difficulty, as the Mishna is not complete, and should read thus: " If the stove was heated . . . but if they stood there before, they may be left there, even if the live coals are not taken out or covered with ashes." And what may be left ? Beth Shamai says only such as are to be kept warm, and Beth Hillel says even victuals requiring cooking; but even in the case of returning (the victuals to the stove, if they have been removed) there is still a difference of opinion between the two schools, for according to the former they may be only taken off, and according to the latter they may be returned also. Come* and hear. R. Helbo in the name of R. Hama b. Gorion, quoting Rabh, said: "The Mishna speaks only about putting the victuals upon the stove, but as to putting them into the stove it is surely prohibited." Now, if thou sayest the dis- pute is about returning (the pot to the stove), this remark is correct, for there is a difference to what place it is returned, whether into the stove or upon it ; but if the question were about keeping it on the stove while it is there, what difference would it make ? Do you think R. Helbo's report refers to the first part of the Mishna ? It refers to the second part, in which Beth Hillel allows it to be returned ; and to this he says, even in this case, upon the stove it is permissible, but not into the stove. The schoolmen propounded a question: " May (a pot with victuals) be placed so as to touch the side of the stove ? Does the prohibition which holds good for putting it into or upon the stove apply also here, or is touching its side a different case ?" Come and hear. " A stove that was heated with pressed poppy seed or wood may (be used) to put a pot alongside of, but not on, unless the live coals were taken out or covered with ashes." If the coals get dim or fine hurds were put upon them, they ar^ considered as if their fire was damped with ashes. R. Itz'haU * Here the disciple who advanced the later construction of the Mishna turns th)| tables on his interlocutor and brings forward an argument in favor of his suggestion, introducing it with the same words as the previous speaker in his argument. TRACT SABBATH. 65 b. Na'hmani in the name of R. Oshia says: If the fire was