Babylonian Talmud

Rodkinson 1918 — source 1, scan section 41

attachment built on a hearth is on a par with the hearth itself and becomes unclean when touched by an unclean thing." WJien wet.'' A question was propounded: Naturally or artificially wet? Come and hear. The Mishna says: "Not with straw, nor with grape-skins, nor with wool-flocks, nor with grass when wet." It is right only if we accept the theory that they became wet, but should we venture to think them natu- rally wet, how is this to be imagined ? Can wool-flocks be natu- rally wet ? The sweaty wool under the hips may be meant. Did not R. Oshia teach we may deposit in dry cloth and dry fruit, but not in wet cloth or wet fruit ? How is naturally wet TRACT SABBATH. 85 cloth to be imagined ? This may also mean cloth made from the sweaty wool under the hips of the sheep. MISHNA //. : It may be deposited in cloth, fruit, pigeon feathers, shavings, and fine flaxen tow. R. Jehudah forbids the use of fine, but permits the use of coarse flaxen tow. GEMARA: ''Shavings.'' A question was propounded: Does R. Jehudah forbid the use of fine shavings or fine flaxen tow ? Come and hear. We have learned in a Boraitha, R. Jehudah says: Fine flaxen tow is the same as dung, which in- creases heat ; therefore the conclusion is that he means flaxen tow. MISHNA///.: It may be deposited (wrapped) in skins, and they may be handled; in shorn wool, and must not be handled. How can this be done ? The lid is raised and it (the shorn wool) falls down. R. Elazar b. Azarya says : The vessel is bent sideways lest it be taken out ai>d cannot be replaced, but the sages say it may be taken out and replaced. GEMARA : A question was propounded by R. Jonathan b. Akhinayi, R. Jonathan b. Elazar, and R. Hanina b. Hama: Does the Mishna allude to skins beloning to private men only, hence skins belonging to an artisan, who is particular with them, may not be handled under any circumstances ; or perhaps the Mishna allows even an artisan's skins? Answered R. Jona- than b. Elazar to them: It is reasonable to accept that it applies only to those belonging to private men but not to artisans, because they (the artisans) are particular. Said R. Hanina b. Hama to them: Thus said R. Ishmael b. Jossi: " My father was a tanner, and he said, ' Bring some skins here to sit on.' " An objection was raised : Boards of private men may be handled, but not those of artisans (if, however, the intention is to serve a meal on them for guests both kinds may be handled) ? With boards it is different. Even private men are particular with boards. On this point the following Tanaim differ: Skins belonging to private men may be handled, but not those of artisans. R. Jossi says both kinds may be handled. While they were sitting together another question was pro- pounded by them : The forty less one principal acts of labor on Sabbath, where are they taken from ? Said R. Hanina b. Hama: " From the acts of labor performed at the tabernacle." R. Jonathan b. Elazar, however, said: Thus said R. Simeon b. Jossi b. Laqunia: From the thirty-nine times the words " work," " his work," and " work of " are to be found in the Pentateuch. 86 THE BABYLONIAN TALMUD. R. Joseph questioned Rabba: Is the term " his work " which is found in the passage " and Joseph came into the house to do his work " [Gen. xxxix. 12] also of the number or not ? Abayi answered him: "Let us bring the book and count," and he rejoined: " I am in doubt whether the verse ' and the work was enough ' [Ex. xxxvi. 7] is of the number, and the former verse is to be explained * he came in to do his business,' or whether the former is of the number and the latter is to be explained 'the task was completed.'" (Both verses cannot be counted among the thirty-nine, because if they are there will be forty in all.) This question remains unanswered. It is proven by a Boraitha that the adduction of the thirty- nine acts is made from the acts performed at the tabernacle, for we were taught: One is culpable only for the performance of such work as was done at the building of the tabernacle. They have sown, but ye must not sow; they have harvested, but ye must not ; they have loaded the boards from the ground upon wagons, but ye must remove nothing from public into private ground ; they have unloaded from the wagons to the ground, but ye must not remove from private into public ground; they have transferred from one wagon into another, but ye must transfer nothing from private into private ground. " From private into private ground." What wrong is committed by that ? Both Abayi and Rabha, and according to others R. Adda b. Ahabha, said: " From private into private ground by way of public ground." * ' In shorn wool and may not be handled. ' ' Rabha and Rabhin in the name of Rabbi (Jehudah Hanassi) said: " It is only taught, when not designated for the purpose of depositing in them, but if designated for that purpose they may be handled." Rabhina says that the teaching of the Mishna is applicable to shorn wool taken from stock (of a store). The following Boraitha is in support of this: Shorn wool taken from stock is not to be handled, but if prepared by a pri- vate man for a purpose it may be handled. Rabba b. b. Hana taught before Rabh : Palm branches, if cut off for use as fuel and finally intended for sitting purposes, must be tied together (before the Sabbath). R. Simeon b. Gamaliel said it needs not tying. He who taught this has him- self declared that the Halakha prevails in accordance with R. Simeon b. Gamaliel. It was taught: (In relation to sitting on palm branches cut TRACT SABBATH. 87 off for use as fuel^ Rabh said (it must be) tied. Samuel said: The intention on t le eve of Sabbath suffices; and R. Assi said: Sitting (on them before the Sabbath), even if not tied nor pre- viously intended for sitting purposes on the Sabbath, is suffi- cient. It is clear that Rabh holds with the first teacher and Samuel holds with R. Simeon b. Gamaliel, but whom does R. Assi's opinion agree with ? He is in accordance with the Tana of the following Boraitha: It is permitted to go out (on Sab- bath) with a flax or wool plaster (on a wound) when dipped in oil and tied with a string, but it is not permitted when the plaster is not dipped in oil or tied with a string; but if one went out with it only a little before the Sabbath, even if not dipped in oil and tied, it is permissible. Said R. Ashi: " We were also taught in a Mishna in support of this; but who is the teacher that does not agree with R. Simeon b. Gamaliel?" It is R. Hanina b. Aqiba, for when R. Dimi came from Palestine he said in the name of Zera, quoting R. Hanina: R. Hanina b. Aqiba once went with his disciples to a place and found some palm branches tied together to be used as fuel ; he said to his