Babylonian Talmud

Rodkinson 1918 — source 2, scan section 39

(On a day when nothing profitable had been performed) Rabh used to proclaim (the following simile): If one bled a hundred persons, he earned a Zuz for each ; if he cut the hair of a hun- dred persons, he earned a Zuz for each ; but if he trimmed the mustaches of a hundred men, he labored in vain.* (There was no charge made for trimming mustaches when done in conjunc- tion with hair-cutting or bleeding.) Said R. Joseph : We learned at the college of R. Huna, that a day on which the disciples did not study was called a mustache-day, and I did not understand the meaning of the term ; but now I can see the significance of the expression, for it means to say that the day was lost. "And tie the navel-string.'' The rabbis taught: "One may tie the navel-string," and R. Jose said: " One may cut it also on the Sabbath and deposit the afterbirth, which is sup- posed to be a remedy to keep the child warm." R. Simeon ben Gamaliel said: " Daughters of kings would deposit the after- birth in a bowl of oil and rich men's daughters would deposit it in carded wool. Poor people would deposit it in feathers." Said R. Na'hman in the name of Rabba bar Abuha, quoting Rabh: " The Halakha according to R. Jose prevails." R. Na'hman said again, quoting the same authorities: " The rabbis agree with R. Jose, that when two children were born, both attached to one navel-string, the latter may be cut, because otherwise it would be dangerous." He also said again, in the name of the same authorities: All that is contained in the ser- mon of Ezekiel may be done for a woman lying in on Sabbath, as it is written [Ezekiel xvi. 4] : " And as for thy birth, on the day thou wast born thy navel was not cut, nor wast thou washed in water to be cleansed ; and thou wast not rubbed with salt, nor wrapped in swaddling clothes." " And as for thy birth," from this we may infer, that one may assist in the birth of a child on Sabbath. " Thy navel was not cut," from this we infer, that the navel may be cut on Sabbath. " Nor wast thou washed in water to be cleansed." This teaches us that the child may be washed on Sabbath. " Thou wast not rubbed with salt." From this we know, that a child may be rubbed with salt on Sabbath. " Nor wrapped in swaddling clothes." This teaches us, that we may wrap a child in clothes on the Sabbath. * This explanation is the one given by the commentary of Tosphath, which seems to us to be more to the point than the one given by Rashi. CHAPTER XIX. REGULATIONS ORDAINED BY R. ELIEZER CONCERNING CIRCUMCISION ON THE SABBATH. MISHNA: R. EHezer saith : If the knife used for circum- cision was not brought on the day preceding the Sabbath, one is to bring it publicly on the Sabbath ; in times of danger (during persecutions) one may conceal it (about the person) before wit- nesses. Further, R. Eliezer saith : One may even cut wood to be burnt into charcoal, in order to forge an iron instrument (knife for circumcision). The following rule was laid down by R. Aqiba: All work (necessary in aid of circumcision) which could have been performed on the day before (Sabbath) does not supersede (the observance of) the Sabbath, but such work as could not have been performed on the day before, does supersede (the observance of) the Sabbath. GEMARA: A question was propounded by the schoolmen: " What does R. Eliezer mean by saying, * one is to bring it publicly on the Sabbath '? Doe she mean to say, that the man thereby demonstrates how dear a commandment (of the Lord) is to him, that he is ready to violate the Sabbath for its sake, or is it rather, because the man would be suspected of carrying a prohibited thing on the Sabbath, if he did so surreptitiously ?" What difference does it make what R. Eliezer meant ? The dif- ference is this: " If the man does it in order to allay suspicion, it would be sufificient to have two witnesses see him conceal the knife about his person and then carry it even in times of peace ; but if the man does it in order to demonstrate his love of God's commandments, he must carry it publicly even if he have two witnesses." What is the conclusion ? It was taught that R. Levi said: " R. Eliezer meant only for the man to demon- strate his veneration of God's commandments." This is sup- ported by a Boraitha, which plainly states, that a man should carry it publicly, and not have it concealed, such are the words of R. Eliezer. Said R. Ashi : All this is unnecessary. Our Mishna plainly teaches us the same, for it says, that only in 288 TRACT SABBATH. 289 times of danger the knife should be concealed, and it is easily understood that only in times of danger is this to be done, but not under ordinary circumstances, and for what purpose ? Only to show that a commandment should be venerated. It follows, therefrom, that the argument is accepted. We have learned in another Boraitha: " One is to brinjr it publicly," and not have it concealed, such are the words of R. Eliezer; and R. Jehudah said in the name of R. Eliezer, that in times of danger the custom was to conceal it about the person before two witnesses. " Further, saith R. Eliezer," etc. The rabbis taught: In the place where R. Eliezer resided, wood was cut and burnt into charcoal, in order to forge an instrument (knife for circumcision) on Sabbath. In the place where R. Jose of Galilee lived, fowls were eaten with milk. R. Itz'hak said : There was a city in Palestine where R. Eliezer's teaching was carried out, and there were no premature deaths in that city ; and not only this, but at one time when the government prohibited circumcision in the entire land, that city was not included in the decree. We have learned in a Boraitha: R. Simeon ben Gamaliel said: " Every commandment of the Lord which was received by the children of Israel with joy, for instance circumcision, concerning which It is written [Psalms cxix. 162] : ' I am rejoiced over thy promise,* as one that findeth great spoil,* is even now observed with joy; but every commandment which was received with protest, for Instance the law of Incestuous marriages, concerning which it is written [Numbers xi. 10] : ' And Moses heard the people weep according to their families,' meaning the case (of intermarriage) among the families, is even now observed reluctantly, for there are no marriages celebrated without some discord among the families." We have learned, that R. Simeon ben Elazar said: " Every commandment for the observance of which the Israelites were ready to lay down their lives, as for that prohibiting idolatry and commanding circumcision, is observed punctually even to this day; but such commandments as they would not sacrifice them- selves for are even now lightly regarded, as is the case with the commandment concerning Tephillin." As R. Yanal said: