Babylonian Talmud

Rodkinson 1918 — source 1, scan section 42

disciples: " Make up your minds to sit on them to-morrow." I do not know whether there was to be a wedding or a funeral that following day, but the inference from this narration is: Only in the case of a wedding or funeral, when people are busy (and could not tie them up), the intention is sufficient, but otherwise tying together is necessary. R. Jehudah said: " One is permitted to carry in a box of sand on the Sabbath for the purpose (of covering up an unclean place) and use the remainder for any purpose whatever. Mar Zutra, in the name of Mar Zutra the Great, interpreted this — providing he singled out a corner for it. Said the rabbis before R. Papa: " Is this teaching (of the great Mar Zutra) in accord only with the opinion of R. Simeon b. Gamaliel, but not with that of the rabbis who require action rather than intention ?" R. Papa answered : It may even be in accord with the rabbis, who require action only where it is possible, and this action (tying together or sitting on sand) is impossible (as reserving a corner for them is not considered an act, but an intention only). R. Jehudah permits the use of the dust of incense on the Sabbath. R. Joseph permits poppy-seed waste. Rabha per- mits pepper dust and R. Shesheth Barda, to wash the face with. What is Barda ? Said R. Joseph : A powder of one-third 88 THE BABYLONIAN TALMUD. aloe, one-third myrrh, and one-third violet. R. Nehemiah b. Joseph also permits Barda, provided it does not contain more than a third part of aloe. R. Shesheth was asked if it was permitted to crush olives on Sabbath? He answered: "Is it permitted on week days?" He is of the opinion that the spoiling of food is not allowed. Barda was brought to Ameimar, Mar Zutra, and R. Ashi. Ameimar and R, Ashi washed themselves with it, but Mar Zutra did not. They asked him: " Do you, Master, not hold with R. Shesheth, who permits the use of it ? " Said R. Mordecai to them: Leave out the master in this question, for he does not even use Barda on week days. He holds with the follow- ing Boraitha: " One is permitted to scratch off crust of excre- ment and of wounds only for the purpose of relieving pain, but not for the purpose of beautifying the person." And the above-mentioned rabbis agree with the teaching of the follow- ing: One should wash his face, hands, and feet daily out of respect for his Creator, as it is written [Prov. xvi. 4] : " Every thing hath the Lord wrought for its destined end."* The vessel is bent sideways,'' etc. Said R. Aba in the name of R. Hyya b. Ashi, quoting Rabh: If the cavity formed by the vessel got out of shape it is not permitted to replace (the vessel). There is an objection from our Mishna: " And the sages say it may be taken out and replaced. " How shall this be understood ? If the cavity remained intact the rabbis did well by telling us that the replacing of the vessel was allowed ; but if the cavity got out of shape, is it not self-evident that replacing is not permitted ? Nay ; they still maintain that the cavity did not get out of shape, and the controversy (in the case) is as regards precaution. One maintains that this precaution is to be taken (lest we replace the vessel when the cavity is out of shape), while the others contend this is not necessary. R. Huna said: " A fragrant plant used after meals in place of burnt spices, if it was taken out of and replaced in the flower-pot before Sabbath, it may be taken out, used, and replaced on Sabbath, but not otherwise. Samuel said that the same is the case with a knife that was preserved between the bricks. Mar Zutra, according to others R. Ashi, said that a knife may be preserved between the branches of the root. And * The expression in Hebrew is lema'anehu ; literally, "for his own purpose." Leeser translates for the purpose of the things created ; the Talmud, however, takes it literally. TRACT SABBATH. 89 R. Mordecai said to Rabha that R. Qatina has objected to the above rabbis, who said that if it were not replaced before Sab- bath it must not be used, from a Mishna (Kilaim, I. 9), which states plainly that it may be taken out on Sabbath. This question remains. MISHNA IV. : (A vessel) not covered during daylight must not be covered after dark. If, after having been covered, it became uncovered, it is permitted to cover it again. A pitcher may be filled with cold victuals and put under a pillow (to keep it cool). GEMARA: R. Jehudah in the name of Samuel said: " It is permitted to store cold victuals (to protect them from the sun)." Said R. Joseph: " What news came he to teach ? Have we not learned this in the above Mishna?" Abayi answered: "A great deal! From the Mishna I would infer that only such things as are not usually stored are permissible (for in that case no precaution lest one put warm victuals under a pillow or bol- ster for the purpose of generating heat is necessary) ; he informs us, however, that even such things as are usually stored are permissible also." R. Huna in the name of Rabbi, however, says: " It is prohibited." Were we not taught that Rabbi has permitted this ? This presents no difficulty. In the former instance he did so when he was not as yet aware of the follow- ing decision of R. Ishmael b. Jossi. Rabbi at one time decided that it is forbidden to store cold victuals. Said R. Ishmael b. Jossi to him: " My father permitted it," whereupon Rabbi said: *' If this sage has once permitted it, so shall it be done." Said R. Papa: Come ye and note the mutual respect: Had R. Jossi been alive, he would have had to show respect to Rabbi; as R. Ishmael, who succeeded his father in every respect, also has acknowledged Rabbi's superiority. Still Rabbi accepted his decision. R. Na'hman said to his slave Doru : " Store some cold vict- uals for me and bring me warm water from a Gentile cook- shop." R. Ami heard this and was angry. Said R. Joseph: " What was the reason of his anger ? Did not R. Na'hman act in accordance with the teachings of the great masters, Rabh and Samuel ?" R. Jehudah in the name of Samuel said: It is per- mitted to store cold victuals, and R. Samuel b. R. Itz'hak said in the name of Rabh : Anything that may be consumed raw is not included in the prohibition relating to cooking by a Gentile; he (R. Ami), however, was of the opinion that, although it is 90 THE BABYLONIAN TALMUD. allowed, a man of note should not practise it (because the lay. man seeing such things of the scholar he might allow himself still more). The rabbis taught : " Although the sages said it is not allowed to deposit (warm victuals) after dark, even in such receptacles as do not increase the heat, still, if already deposited, it is per- mitted to add more cover. How can this be done ? R. Simeon