Babylonian Talmud

Rodkinson 1918 — source 2, scan section 49

[ibid. xHii. 34] : " And they drank, and were merry with him " (because it says " with him," the inference is, that without him they did not drink). R. Melai said again: " The reward due Aaron for what is written [Exod. iv. 14] : 'And when he seeth, he will be glad in his heart,' was given him in the breastplate of judgment " [see ibid, xxviii. 15]. The inhabitants of the city of Bashkar sent a query to Levi, as follows: " What is the law concerning a baldachin, what is the law concerning flax sown in a vineyard, does it come under the head of Kelaim or not, and what is the law concerning one who dies on a festival ? " While the messenger was on his way, Levi died. Said Samuel to R. Menasseh: " If thou wouldst be wise, answer thou these queries." So R. Menasseh answered as follows: "As for a baldachin, we have investigated on all sides and found no permission (for setting it up). As for flax sown in a vineyard, it constitutes a case of Kelaim. As for a man that had died on a festival, the corpse should be kept until after the second day of the festival, and it should not be in- terred, neither by Israelites nor by Gentiles." This is not so! Rami bar Ezekiel found permission for a baldachin as previously said ! R. Tarphon decided that flax sown in a vineyard does not constitute Kelaim, and Rabha decreed, that a corpse may be interred on the first day of a festival by Gentiles and on the sec- ond day even by Jews ? However, because the men of Bashkar were ignorant, R. Menasseh gave them the stricter decrees, lest they take advantage of the more lenient. R. Abin bar R. Huna said in the name of R. Hama bar Gurya: " A man can wrap himself in the canopy that has not been fastened to the poles, together with its fringes, and go out into public ground with impunity." In what respect does this decision differ from that of R. Huna, who said in the name of Rabh, that one who went out into public ground wearing a Talith (toga) without Tzitzith (show-threads) is culpable and liable for a sin-offering ? In the case of a Talith, the show- threads, being the most important part of that garment, are * " Separated" is expressed by the word Nazir, which means also one who has vowed to drink no wine. TRACT SABBATH. 315 valuable, and without them the Talith is simply a burden ; whereas the fringes of a canopy are not an essential part of the canopy, and having used the latter for a garment it may be worn even with fringes. Rabba bar R. Huna said: " A man may with cunning stretch a wine-filter over a vessel and say, that he intends to use it as a receptacle for pomegranates, but when it is already stretched he may filter wine through it." Said R. Ashi : " He may do this only if he had previously placed pomegranates in the filter." In what respect does this decision differ from the following Bo- raitha: During the intermediate days of a festival (either Pass- over or the Feast of Tabernacles) a man may brew beer for con- sumption on those days but not for use on other days, be it beer made of dates or of barley; and although he have stale beer still on hand, he may with cunning brew new beer and drink it. (Should he have any left over he may keep it for other days ; hence we see that it is not necessary to dissemble by doing something else before performing the act really intended.) In the latter case it is not known whether the man have any stale beer on hand or not, and hence it might be presumed that he has none and must brew more ; but in the former case, when the wine-filter is stretched and wine is being immediately filtered through it, the presumption would be that it was stretched for that purpose only. Said the disciples to R. Ashi: " We would call the attention of the master to this young scholar, R. Huna bar Hyvan or Heluvan by name, who takes the clove of garlic and stops up a hole in a wine-barrel with it, saying, that he intends merely to preserve the clove of garlic. He also goes and lies down on a ferry, presumably to sleep ; in the meantime he is ferried across the river, and on the other side he watches his fields, saying, however, that he merely intended to sleep." Answered R. Ashi : " Ye speak of cunning (trickery). All the acts mentioned by you are prohibited by rabbinical laws only, and in the case of a scholar, there is no danger that he will commit them publicly (without resorting to cunning)." MISHNA: One may pour water on yeast in order to thin the latter; and one may filter wine through a cloth or an Egyp- tian wine-basket. One may put a beaten egg in a mustard sieve. One may also make honey-wine on Sabbath. R. Jehu- dah says: "On Sabbath this maybe done only in a cup, on feast-days even in a lug (pitcher), and on the intermediate days 3i6 THE BABYLONIAN TALMUD. even in a barrel." R. Zadok says: " At all times it should be made according to the number of guests." GEMARA: Zera said: "A man may pour clear wine or clear water into a filter with impunity." May clear wine only, and not dimmed wine, be poured into a filter ? Have we not learned, that R. Simeon ben Gamaliel said: "A man may stir up a cask of wine, with the lees, on the Sabbath and pour it through a filter with impunity"? Zera explained the decree of R. Simeon ben Gamaliel to the effect, that the latter spoke of wine that was just being pressed, when it is customary to drink the wine with the lees (hence the wine is not improved, as it can be drunk without filtering). " One may filter wine through a cloth.'' R. Simi b. Hyya said : " Providing the cloth is not turned into a funnel (that the cloth should not subsequently be wrung)." *' An Egyptian zvine-basket." Said R. Hyya bar Ashi in the name of Rabh : " Providing the wine-basket is not lifted above the bottom of the vessel to the height of one span." " One may put a beaten egg in a mustard sieve.'' R. Jacob Kar'hah explained this as follows : " Because the yolk is used only for coloring; the white of the Q^<g is nevertheless as much an article of food as the yolk (hence no sifting takes place)." It was taught : Mustard which had been prepared before Sabbath may be ground on the Sabbath, either by hand or with a vessel. Honey may also be placed in the mustard on Sabbath ; it must not be thoroughly mixed, however, but merely stirred. Cresses which had been cut up before the Sabbath may be mixed with oil and vinegar on the Sabbath, and one may also add mint ; it must not be thoroughly mixed, however, but merely stirred. Garlic which had been ground before the Sab- bath may be mixed with broad-beans and peas, but must not be ground together; mint may also be added. Said Abayi : " We see, that mint is good for the spleen." " One may make honey-wine on the Sabbath." The rabbis