Please ensure Javascript is enabled for purposes of website accessibility Skip to content

Daf Yomi

July 31, 2020 | 讬壮 讘讗讘 转砖状驻

Masechet Shabbat is sponsored in memory of Elliot Freilich, Eliyahu Daniel ben Bar Tzion David Halevi z"l by a group of women from Kehilath Jeshurun, Manhattan.

  • This month's learning is sponsored by Shifra Tyberg and Rephael Wenger in loving memory of Zvi ben Yisrael Yitzhak Tyberg on his yahrzeit, and in honor of their daughter Ayelet's upcoming marriage to Ori Kinberg.

  • This month's learning is sponsored by Rabbi Hayim Herring with pride and love, in honor of his spouse, Terri Krivosha, who received this year's Sidney Barrows Lifetime Commitment Award from the Mpls. And St. Paul Federations in recognition of her distinguished contribution to the Twin Cities Legal and Jewish Communities.聽

Shabbat 147

Today鈥檚 daf is dedicated by David and Margie Zweibel in memory of David鈥檚 father, Yehuda Aryeh ben Moshe z鈥漧 and by Ayelet Hermel in memory of her grandmother Rivka Regina bat Faiga and Efraim z”l.聽

The mishna and gemara go over all sorts of actions that are either permitted or forbidden due to concern/no concern that one may do something forbidden or because it may be considered uvda d’chol – a weekday activity. Can one do something where it may look like to others that one has laundered? If it is forbidden can one do it where no one will see? Do we generally say that anything forbidden because of marit ayin, what others may think, is forbidden even where others may not see? Can one wipe off one’s clothing – it that consdiered laundering? On what does it depend? How subjective it this? If one dried off with a towel after washing in the river, are we worried if we allow them to take it home, they may wring it out? Can one rub oil on one’s body? On聽 what does it depend? In te context of discussiong pleasurable things one does for one’s body, the gemara references the story of Rabbi Elazar ben Arach who did not follow the rabbis to Yavneh and stayed in his city to engage in pleasurable activities and forgot all of his Torah.

讛诪谞注专 讟诇讬转讜 讘砖讘转 讞讬讬讘 讞讟讗转 讜诇讗 讗诪专谉 讗诇讗 讘讞讚转讬 讗讘诇 讘注转讬拽讬 诇讬转 诇谉 讘讛 讜诇讗 讗诪专谉 讗诇讗 讘讗讜讻诪讬 讗讘诇 讘讞讬讜专讬 讜住讜诪拽讬 诇讬转 诇谉 讘讛 讜讛讜讗 讚拽驻讬讚 注诇讬讬讛讜


One who shakes his cloak on Shabbat to remove dust that collected on it is liable to bring a sin-offering for violating the prohibition of laundering. The Gemara qualifies this ruling: We only stated this halakha with regard to new garments, but with regard to old garments, we have no problem with this behavior. And we only stated this with regard to black garments, but with regard to white or red garments, we have no problem, as shaking off the dust would not be prohibited. And this prohibition applies only when one is particular about keeping them clean, but if one does not insist on wearing clean garments, we have no problem with it, i.e., it is not prohibited to shake off the dust.


注讜诇讗 讗讬拽诇注 诇驻讜诪讘讚讬转讗 讞讝讗 专讘谞谉 讚拽讗 诪谞驻爪讬 讙诇讬诪讬讬讛讜 讗诪专 拽诪讞诇诇讬谉 专讘谞谉 砖讘转讗 讗诪专 诇讛讜 专讘 讬讛讜讚讛 谞驻讜爪讬 诇讬讛 讘讗驻讬讛 讗谞谉 诇讗 拽驻讚讬谞谉 诪讬讚讬


The Gemara relates that Ulla happened to come to Pumbedita, and while there he saw rabbis shaking their cloaks to remove dust. He said: The Rabbis are desecrating Shabbat. Rav Yehuda said to the Rabbis whom Ulla criticized: You may continue to shake your cloaks in his presence. We are not at all particular about this, and it is therefore permitted for us to shake the dust from our cloaks.


讗讘讬讬 讛讜讛 拽讗讬 拽诪讬讛 讚专讘 讬讜住祝 讗诪专 诇讬讛 讛讘 诇讬 讻讜诪转讗讬 [讞讝讗 讚讗讬讻讗] 讟诇讗 注诇讬讛 讛讜讛 拽诪讞住诐 诇诪讬转讘讛 诇讬讛 讗诪专 诇讬讛 谞驻讜抓 砖讚讬 讗谞谉 诇讗 拽驻讚讬谞谉 诪讬讚讬


The Gemara also relates that Abaye was standing before Rav Yosef. Rav Yosef said to him: Give me my hat. Abaye saw that there was dew on it, and he hesitated to give it to him, because he feared violating a prohibition by shaking off the dew. Rav Yosef said to him: Shake off the dew and throw me the hat; we are not at all particular about the cleanliness of the hat, and it is therefore permitted to shake off the dew.


讗诪专 专讘 讬爪讞拽 讘专 讬讜住祝 讗诪专 专讘讬 讬讜讞谞谉 讛讬讜爪讗 讘讟诇讬转 诪拽讜驻诇转 诪讜谞讞转 诇讜 注诇 讻转讬驻讜 讘砖讘转 讞讬讬讘 讞讟讗转 转谞讬讗 谞诪讬 讛讻讬 住讜讞专讬 讻住讜转 讛讬讜爪讗讬诐 讘讟诇讬转讜转 诪拽讜驻诇讜转 讜诪讜谞讞讜转 注诇 讻转讬驻谉 讘砖讘转 讞讬讬讘讬谉 讞讟讗转 讜诇讗 住讜讞专讬 讻住讜转 讘诇讘讚 讗诪专讜 讗诇讗 讻诇 讗讚诐 讗诇讗 砖讚专讻谉 砖诇 诪讜讻专讬谉 诇爪讗转 讻讱


Rav Yitz岣k bar Yosef said that Rabbi Yo岣nan said: One who goes out with a cloak folded and resting on his shoulder on Shabbat is liable to bring a sin-offering for carrying in the public domain. This ruling was also taught in a baraita: Clothing merchants who go outside with cloaks folded and resting on their shoulders on Shabbat are liable to bring a sin-offering. And they did not say this only with regard to clothing merchants; rather, any person is liable for this transgression, and they only stated the halakha in these terms because it is the usual manner for merchants to go out this way.


讜讞谞讜谞讬 讛讬讜爪讗 讘诪注讜转 讛爪专讜专讬谉 诇讜 讘住讚讬谞讜 讞讬讬讘 讞讟讗转 讜诇讗 讞谞讜谞讬 讘诇讘讚 讗诪专讜 讗诇讗 讻诇 讗讚诐 讗诇讗 砖讚专讻讜 砖诇 讞谞讜谞讬 诇爪讗转 讻讱 讜讛专讟谞讬谉 讬讜爪讗讬谉 讘住讜讚专讬谉 砖注诇 讻转讬驻谉 讜诇讗 专讟谞讬谉 讘诇讘讚 讗诪专讜 讗诇讗 讻诇 讗讚诐 讗诇讗 砖讚专讻谉 砖诇 专讟谞讬谉 诇爪讗转 讘讻讱


And likewise, a shopkeeper who goes out with coins bound in his cloak is liable to bring a sin-offering. And they did not say this only with regard to a shopkeeper; rather, any person is liable for this, and they only stated the halakha in these terms because it is the usual manner of a shopkeeper to go out this way. And runners, i.e., foot messengers, may go out on Shabbat with scarves on their shoulders, because this is how they typically wear them. And they did not say this only with regard to runners; rather, any person is permitted to do this, but it is simply the usual manner of runners to go out this way.


讗诪专 专讘讬 讬讛讜讚讛 诪注砖讛 讘讛讜专拽谞讜住 讘谞讜 砖诇 专讘讬 讗诇讬注讝专 讘谉 讛讜专拽谞讜住 砖讬爪讗 讘住讜讚专 砖注诇 讻转讬驻讜 讘砖讘转 讗诇讗 砖谞讬诪讗 讻专讜讻讛 诇讜 讘讗爪讘注讜 讜讻砖讘讗 讛讚讘专 诇驻谞讬 讞讻诪讬诐 讗诪专讜 讗驻讬诇讜 讗讬谉 谞讬诪讗 讻专讜讻讛 诇讜 讘讗爪讘注讜 讚专砖 专讘 谞讞诪谉 讘专 专讘 讞住讚讗 诪砖诪讬讛 讚专讘 讞住讚讗 讛诇讻讛 讗祝 注诇 驻讬 砖讗讬谉 谞讬诪讗 讻专讜讻讛 诇讜 讘讗爪讘注讜转讬讜


Rabbi Yehuda said: There was an incident involving Hyrcanus, son of Rabbi Eliezer ben Hyrcanus, who went outside with a scarf on his shoulder on Shabbat. However, a thread from the garment was tied around his finger so that the garment would not fall. When this matter came before the Sages, they said: It is permitted to go out in that manner even if a thread is not tied around one鈥檚 finger. And likewise, Rav Na岣an bar Rav 岣sda taught in the name of Rav 岣sda: The halakha is that one may go outside with a garment around one鈥檚 shoulders even if a thread from the garment is not tied around one鈥檚 finger.


注讜诇讗 讗讬拽诇注 诇讘讬 讗住讬 讘专 讛讬谞讬 讘注讜 诪讬谞讬讛 诪讛讜 诇注砖讜转 诪专讝讘 讘砖讘转 讗诪专 诇讛讜 讛讻讬 讗诪专 专讘讬 讗诇注讬 讗住讜专 诇注砖讜转 诪专讝讘 讘砖讘转 诪讗讬 诪专讝讘 讗诪专 专讘讬 讝讬专讗 讻讬住讬 讘讘诇讬讬转讗


Ulla happened to come to the house of Asi bar Hini. The members of the household asked him: What is the halakha: Is it permitted to make a spout of one鈥檚 garment on Shabbat? Ulla said to them that this is what Rabbi Elai said: It is prohibited to make a spout on Shabbat. The Gemara asks: What is the spout referred to here? Rabbi Zeira said: It is referring to Babylonian pockets, which were formed by lifting up the bottom of the cloaks and tying them to their shoulders to make pocket-like folds in their garments.


专讘讬 讬专诪讬讛 讛讜讛 讬转讬讘 拽诪讬讛 讚专讘讬 讝讬专讗 讗诪专 诇讬讛 讛讻讬 诪讗讬 讗诪专 诇讬讛 讗住讜专 讜讛讻讬 诪讗讬 讗诪专 诇讬讛 讗住讜专 讗诪专 专讘 驻驻讗 谞拽讜讟 讛讗讬 讻诇诇讗 讘讬讚讱 讻诇 讗讚注转讗 讚诇讻谞讜驻讬 讗住讜专 讻诇 讚诇讛转谞讗讜转 砖专讬 讻讬 讛讗 讚专讘 砖讬砖讗 讘专讬讛 讚专讘 讗讬讚讬 诪转谞讗讛 讘住讚讬谞讜 讛讜讛


The Gemara relates that Rabbi Yirmeya was sitting before Rabbi Zeira and showed him a certain fold and said to him: What is the halakha with regard to this kind of fold on Shabbat? He said to him: It is prohibited to make it on Shabbat. He then showed him another fold and asked: And what is the halakha with regard to this? He said to him: It is prohibited. Rav Pappa said: Grasp this principle: Any fold made to gather one鈥檚 clothing from the ground is prohibited, and any fold that is merely to beautify oneself is permitted, as the precedent of Rav Sheisha, son of Rav Idi, who was beautifying himself with his garment by folding it on his shoulders.


讻讬 讗转讗 专讘 讚讬诪讬 讗诪专 驻注诐 讗讞转 讬爪讗 专讘讬 诇砖讚讛 讜讛讬讜 砖谞讬 爪讬讚讬 讟诇讬转讜 诪讜谞讞讬谉 注诇 讻转讬驻讜 讗诪专 诇驻谞讬讜 讬讛讜砖注 讘谉 讝讬专讜讝 讘谉 讞诪讬讜 砖诇 专讘讬 诪讗讬专 讘讝讜 诇讗 讞讬讬讘 专讘讬 诪讗讬专 讞讟讗转 讗诪专 诇讬讛 讚拽讚拽 专讘讬 诪讗讬专 注讚 讻讗谉 砖诇砖诇 专讘讬 讟诇讬转讜


When Rav Dimi came from Eretz Yisrael to Babylonia, he said: On one occasion, Rabbi Yehuda HaNasi went out into a field, and the two sides of his cloak were resting on his shoulders. Yehoshua ben Zeiruz, son of the father-in-law of Rabbi Meir, said before Rabbi Yehuda HaNasi: In a case like this, didn鈥檛 Rabbi Meir hold one liable to bring a sin-offering? Rabbi said to him: Was Rabbi Meir exacting to that extent, i.e., he considered wearing a garment in this fashion to be carrying on Shabbat? If so, it is preferable to avoid questionable practices; immediately Rabbi Yehuda HaNasi lowered his cloak from his shoulders.


讻讬 讗转讗 专讘讬谉 讗诪专 诇讗 讬讛讜砖注 讘谉 讝讬专讜讝 讛讜讛 讗诇讗 讬讛讜砖注 讘谉 讻驻讜住讗讬 讛讬讛 讞转谞讜 砖诇 专讘讬 注拽讬讘讗 讗诪专 讘讝讜 诇讗 讞讬讬讘 专讘讬 注拽讬讘讗 讞讟讗转 讗诪专 诇讜 讚拽讚拽 专讘讬 注拽讬讘讗 注讚 讻讗谉 砖诇砖诇 专讘讬 讟诇讬转讜 讻讬 讗转讗 专讘 砖诪讜讗诇 讘专 专讘 讬讛讜讚讛 讗诪专 谞砖讗诇 讗讬转诪专:


When Ravin came from Eretz Yisrael to Babylonia he said: It was not Yehoshua ben Zeiruz; rather, it was Yehoshua ben Kefusai, Rabbi Akiva鈥檚 son-in-law, and he said: In a case like this, didn鈥檛 Rabbi Akiva hold one liable to bring a sin-offering? Rabbi Yehuda HaNasi said to him: Was Rabbi Akiva exacting to that extent? If so, it is preferable to avoid questionable practices. Immediately, Rabbi Yehuda HaNasi lowered his cloak from his shoulders. When Rav Shmuel bar Rav Yehuda came, he said: This is not what happened, as Rabbi Yehuda HaNasi himself did not wear his cloak folded up on his shoulders on Shabbat. Rather it was stated that Rabbi was asked, meaning that this question came before him, and he wanted to rule leniently, until he was informed that some of the greatest Sages of the generation ruled stringently.


诪转谞讬壮 讛专讜讞抓 讘诪讬 诪注专讛 讜讘诪讬 讟讘专讬讗 讜谞住转驻讙 讗驻讬诇讜 讘注砖专 讗诇讜谞讟讬讗讜转 诇讗 讬讘讬讗诐 讘讬讚讜 讗讘诇 注砖专讛 讘谞讬 讗讚诐 诪住转驻讙讬谉 讘讗诇讜谞讟讬转 讗讞转 驻谞讬讛诐 讬讚讬讛诐 讜专讙诇讬讛诐 讜诪讘讬讗讬谉 讗讜转谉 讘讬讚谉


MISHNA: One who bathes on Shabbat in a ritual bath formed by cave water or in the water of Tiberias and dried himself even with ten towels may not carry them in his hand, lest he forget that it is Shabbat and wring the water from them. However, ten people may use one towel to dry their faces, hands, and feet, and may carry them in their hands. Even though in this case the towel would be quite wet, it is permitted to handle the towel because there are several people present, and they will remind each other that it is prohibited to wring a towel on Shabbat.


住讻讬谉 讜诪诪砖诪砖讬谉 讗讘诇 诇讗 诪转注诪诇讬谉 讜诇讗 诪转讙专专讬谉 讗讬谉 讬讜专讚讬谉 诇拽讜专讚讬诪讗 讜讗讬谉 注讜砖讬谉 讗驻讬拽讟讜讬讝讬谉 讜讗讬谉 诪注爪讘讬谉 讗转 讛拽讟谉 讜讗讬谉 诪讞讝讬专讬谉 讗转 讛砖讘专 诪讬 砖谞驻专拽讛 讬讚讜 讜专讙诇讜 诇讗 讬讟专驻诐 讘爪讜谞谉 讗讘诇 专讜讞抓 讛讜讗 讻讚专讻讜 讜讗诐 谞转专驻讗 谞转专驻讗:


Apropos the waters of Tiberias, the mishna discusses the halakhot of bathing and medicine on Shabbat. One may smear oil on his body and gently rub his body with his hand; however, one may not exert himself with vigorous massage or by means of exercise in order to benefit from the therapeutic effects of sweating; and one may not scrape the oil off with a scraper. Additionally, one may not go into a swampy river [kurdima], on Shabbat. And one may not make a drug to induce vomiting, nor may one align a young infant鈥檚 bones to straighten them, nor may one reset a break in a bone. One whose hand or foot was dislocated may not move them about vigorously in cold water, which is the standard method of treatment; however, one may wash the limb in the typical manner, and if one is cured through this washing, he is cured.


讙诪壮 拽转谞讬 诪讬 诪注专讛 讚讜诪讬讗 讚诪讬 讟讘专讬讗 诪讛 诪讬 讟讘专讬讗 讞诪讬谉 讗祝 诪讬 诪注专讛 讞诪讬谉 讛专讜讞抓 讚讬注讘讚 讗讬谉 诇讻转讞讬诇讛 诇讗 诪讻诇诇


GEMARA: The tanna of the mishna teaches the case of cave water that is similar to the case of water of Tiberias; just as the water of Tiberias is hot, so too the cave water is hot. The Gemara also infers from the formulation of the mishna: With regard to one who bathes, after the fact, yes, one may dry himself; however, one may not bathe ab initio, as had the mishna intended to permit bathing ab initio it would have said: One may bathe in cave water. This proves by inference


讚诇讛砖转讟祝 讻诇 讙讜驻讜 讗驻讬诇讜 诇讻转讞讬诇讛 砖驻讬专 讚诪讬 诪谞讬 专讘讬 砖诪注讜谉 讛讬讗 讚转谞讬讗 诇讗 讬砖转讟祝 讗讚诐 讘讬谉 讘讞诪讬谉 讘讬谉 讘爪讜谞谉 讚讘专讬 专讘讬 诪讗讬专 专讘讬 砖诪注讜谉 诪转讬专 专讘讬 讬讛讜讚讛 讗讜诪专 讘讞诪讬谉 讗住讜专 讘爪讜谞谉 诪讜转专:


that rinsing one鈥檚 entire body by pouring water on it rather than bathing in the standard fashion may well be done even ab initio. The Gemara asks: According to whose opinion is our mishna? The Gemara answers: It is in accordance with the opinion of Rabbi Shimon, as it was taught in a baraita: One may not rinse himself on Shabbat, neither with hot water nor with cold water; this is the statement of Rabbi Meir. Rabbi Shimon permits rinsing one鈥檚 body even with hot water. Rabbi Yehuda says that there is a distinction: With hot water it is prohibited and with cold water it is permitted.


讜谞住转驻讙 讗驻讬诇讜 讘注砖专 讗诇讜谞讟讬讜转: 专讬砖讗 专讘讜转讗 拽讗 诪砖诪注 诇谉 讜住讬驻讗 专讘讜转讗 拽讗 诪砖诪注 诇谉 专讬砖讗 专讘讜转讗 拽讗 诪砖诪注 诇谉 讚讗驻讬诇讜 讛谞讬 讚诇讗 谞驻讬砖讬 讘讛讜 诪讬讗 讻讬讜谉 讚讞讚 讛讜讗 讗转讬 诇讬讚讬 住讞讬讟讛 讜住讬驻讗 专讘讜转讗 拽讗 诪砖诪注 诇谉 讗驻讬诇讜 讛谞讬 讚谞驻讬砖讬 讘讛讜 诪讬讗 讻讬讜谉 讚专讘讬诐 谞讬谞讛讜 诪讚讻专讬 讗讛讚讚讬:


The mishna addressed the permissibility of drying oneself with a towel after bathing on Shabbat, and added the phrase: And dried himself off even with ten towels. The Gemara comments on the formulation of the mishna: The first clause teaches us a novel concept, and the latter clause teaches us a novel concept. The Gemara explains: The first clause: One who鈥ried himself even with ten towels may not carry them, teaches us a novel concept, that the prohibition applies even to these towels, which do not have much water absorbed in them. The reason for this is that since he is one person, he may come to squeeze them. And the latter clause teaches us a novel concept, that even these ten people may carry the towel that they have all used, despite the fact that they have absorbed much water and the towel is very wet. The reason for this is that since they are many people, they remind each other not to wring the towel.


转谞讜 专讘谞谉 诪住转驻讙 讗讚诐 讘讗诇讜谞讟讬转 讜诪谞讬讞讛 讘讞诇讜谉 讜诇讗 讬诪住专谞讛 诇讗讜诇讬讬专讬谉 诪驻谞讬 砖讞砖讜讚讬诐 注诇 讗讜转讜 讚讘专 专讘讬 砖诪注讜谉 讗讜诪专 诪住转驻讙 讘讗诇讜谞讟讬转 讗讞转 讜诪讘讬讗讛 讘讬讚讜 诇转讜讱 讘讬转讜


The Sages taught in a baraita: One may dry himself with a towel on Shabbat and leave it in the window of the bathhouse; and one may not give it to the bath attendants, because they are suspect in this matter of wringing out towels. Rabbi Shimon says: One may dry himself with a single towel and carry it in his hand into his home, and there is no concern lest he wring out the water.


讗诪专 诇讬讛 讗讘讬讬 诇专讘 讬讜住祝 讛诇讻转讗 诪讗讬 讗诪专 诇讬讛 讛讗 专讘讬 砖诪注讜谉 讛讗 专讘讬 讛讗 砖诪讜讗诇 讛讗 专讘讬 讬讜讞谞谉


Abaye said to Rav Yosef: What is the halakha with regard to carrying a towel home after using it to dry himself? Rav Yosef said to him: There is Rabbi Shimon, there is Rabbi Yehuda HaNasi, there is Shmuel, and there is Rabbi Yo岣nan, all of whom permit it.


专讘讬 砖诪注讜谉 讛讗 讚讗诪专谉 专讘讬 讚转谞讬讗 讗诪专 专讘讬 讻砖讛讬讬谞讜 诇诪讚讬谉 转讜专讛 讗爪诇 专讘讬 砖诪注讜谉 讘转拽讜注 讛讬讬谞讜 诪注诇讬谉 砖诪谉 讜讗诇讜谞讟讬转 诪讞爪专 诇讙讙 讜诪讙讙 诇拽专驻祝 注讚 砖讛讬讬谞讜 诪讙讬注讬谉 讗爪诇 诪注讬谉 砖讛讬讬谞讜 专讜讞爪讬谉 讘讜 砖诪讜讗诇 讚讗诪专 专讘 讬讛讜讚讛 讗诪专 砖诪讜讗诇 诪住转驻讙 讗讚诐 讘讗诇讜谞讟讬转 讜诪讘讬讗讛 讘讬讚讜 诇转讜讱 讘讬转讜 专讘讬 讬讜讞谞谉 讚讗诪专 专讘讬 讞讬讬讗 讘专 讗讘讗 讗诪专 专讘讬 讬讜讞谞谉 讛诇讻讛 诪住转驻讙 讗讚诐 讘讗诇讜谞讟讬转 讜诪讘讬讗讛 讘讬讚讜 诇转讜讱 讘讬转讜


The Gemara elaborates: Rabbi Shimon rules leniently, as we have already stated that he permits bathing and drying oneself with a towel and then bringing it home. Rabbi Yehuda HaNasi agrees, as it was taught in a baraita that Rabbi Yehuda HaNasi said: When we would study Torah with Rabbi Shimon in Tekoa, we would carry oil and towels from the courtyard to the roof and from the roof into an enclosure similar to a courtyard until we reached the spring in which we would bathe, without passing through a public domain. In Rabbi Yehuda HaNasi鈥檚 opinion, it is permitted to carry a towel both before and after using it to dry oneself. Shmuel is also lenient, as Rav Yehuda said that Shmuel said explicitly: One may dry himself with a towel and carry it in his hand into his home. Rabbi Yo岣nan is also lenient, as Rabbi 岣yya bar Abba said that Rabbi Yo岣nan said: The halakha is that one may dry himself with a towel and carry it in his hand into his house.


讜诪讬 讗诪专 专讘讬 讬讜讞谞谉 讛讻讬 讜讛讗诪专 专讘讬 讬讜讞谞谉 讛诇讻讛 讻住转诐 诪砖谞讛 讜转谞谉 讜谞住转驻讙 讗驻讬诇讜 讘注砖专 讗诇讜谞讟讬讜转 诇讗 讬讘讬讗诐 讘讬讚讜 讛讛讜讗 讻讘谉 讞讻讬谞讗讬 诪转谞讬 诇讛


The Gemara challenges this last point: And did Rabbi Yo岣nan really say that? Didn鈥檛 Rabbi Yo岣nan state a principle that the halakha is in accordance with an unattributed mishna, in which the name of the tanna who issued the rulings does not appear? And we learned explicitly in our mishna, which is unattributed, that if one bathed and dried himself even with ten towels, he may not carry them in his hand. The Gemara answers: Rabbi Yo岣nan鈥檚 version of the mishna does not teach this halakha unattributed; rather, it teaches it in accordance with the opinion of ben 岣khinai, which is the opinion of an individual Sage that is not the accepted halakha.


讗诪专 专讘讬 讞讬讬讗 讘专 讗讘讗 讗诪专 专讘讬 讬讜讞谞谉 讛讗讜诇讬讬专讬谉 诪讘讬讗讬谉 讘诇专讬 谞砖讬诐 诇讘讬 讘谞讬 讜讘诇讘讚 砖讬转讻住讛 讘讛谉 专讗砖谉 讜专讜讘谉 住讻谞讬转讗 爪专讬讱 诇拽砖专 砖谞讬 专讗砖讬讛 诇诪讟讛 讗诪专 专讘讬 讞讬讬讗 讘专 讗讘讗 讗诪专 专讘讬 讬讜讞谞谉 诇诪讟讛 诪讻转驻讬讬诐 讗诪专 诇讛讜 专讘讗 诇讘谞讬 诪讞讜讝讗 讻讬 诪注讘专讬转讜 诪讗谞讬 诇讘谞讬 讞讬诇讗 砖专讘讬讘讜 讘讛讜 诇诪讟讛 诪讻转驻讬诐:


Rabbi 岣yya bar Abba said that Rabbi Yo岣nan said: Bath attendants may bring women鈥檚 bathing garments [balarei] to the bathhouse on Shabbat as long as they cover their heads and the majority of their bodies with them, so that they are being worn rather than carried. With regard to the large scarf that is worn draped over one鈥檚 shoulders, one must tie its two ends together below so that it will not fall. Rabbi 岣yya bar Abba said that Rabbi Yo岣nan said: This means that one must tie it below the shoulders. In a similar vein, Rava said to the inhabitants of his city, Me岣za: When you transport clothing for the soldiers who are staying in the city, extend them beneath your shoulders so that you will wear them like a garment and not simply carry them.


住讻讬谉 讜诪诪砖诪砖讬谉: 转谞讜 专讘谞谉 住讻讬谉 讜诪诪砖诪砖讬谉 讘讘谞讬 诪注讬讬诐 讘砖讘转 讜讘诇讘讚 砖诇讗 讬注砖讛 讻讚专讱 砖讛讜讗 注讜砖讛 讘讞讜诇 讛讬讻讬 注讘讬讚 专讘讬 讞诪讗 讘专 讞谞讬谞讗 讗诪专 住讱 讜讗讞专 讻讱 诪诪砖诪砖 专讘讬 讬讜讞谞谉 讗诪专 住讱 讜诪诪砖诪砖 讘讘转 讗讞转:


We learned in the mishna: One may smear oil and rub a person鈥檚 body by hand on Shabbat. The Sages taught in a baraita: One may smear oil on and rub his intestinal area on Shabbat, and it is not a prohibited form of healing, provided he does not do so in the manner in which he does during the week. The Gemara asks: How then does one do this on Shabbat? Rabbi 岣ma bar 岣nina said: One first smears oil and afterward rubs the body. And Rabbi Yo岣nan said: One smears oil and rubs simultaneously.


讗讘诇 诇讗 诪转注诪诇讬谉: 讗诪专 专讘讬 讞讬讬讗 讘专 讗讘讗 讗诪专 专讘讬 讬讜讞谞谉 讗住讜专 诇注诪讜讚 讘拽专拽注讬转讛 砖诇 讚讬讜诪住转 诪驻谞讬 砖诪注诪诇转 讜诪专驻讗 讗诪专 专讘讬 讬讛讜讚讛 讗诪专 专讘 讻诇 讬诪讬讛 砖诇 讚讬讜诪住转 注砖专讬诐 讜讗讞讚 讬讜诐 讜注爪专转 诪谉 讛诪谞讬谉 讗讬讘注讬讗 诇讛讜 注爪专转 (讘转讞诇讛) 诇讛讗讬 讙讬住讗 讗讜 诇讛讗讬 讙讬住讗 转讗 砖诪注 讚讗诪专 砖诪讜讗诇 讻讜诇讛讜 砖拽讬讬谞讬 诪讚讬讘讞讗 讜注讚 注爪专转讗 诪注诇讜 讚讬诇诪讗 讛转诐 讛讜讗 讚讻诪讛 讚拽专讬专 注诇诪讗 诪注诇讬 讗讘诇 讛讻讗 诪砖讜诐 讛讘诇讗 讛讜讗 讻讬讜谉 讚讞诪讬诐 注诇诪讗 讟驻讬 诪注诇讬


The mishna taught: However, one may not exert himself on Shabbat. Rabbi 岣yya bar Abba said that Rabbi Yo岣nan said: It is prohibited to stand on the floor of the therapeutic bathhouse of Deyomset on Shabbat, because it warms and heals even if one is not bathing or exerting himself. Rav Yehuda said that Rav said: The entire period that bathing in Deyomset is therapeutic is twenty-one days; and Shavuot is included. The Gemara raises a dilemma: Is Shavuot on this side, at the beginning, of the twenty-one-day period, or on this side, at the end, of the twenty-one days? Come and hear a resolution to this dilemma from that which Shmuel said: All medicinal drinks are effective from Passover to Shavuot; apparently, the waters of the Deyomset are therapeutic in the time period leading up to Shavuot. The Gemara rejects this proof: Perhaps there, with regard to medicinal drinks, it is so, because the cooler the world, the better these drinks heal; however, here, with regard to bathing, the therapeutic effect is due to the heat, and therefore the warmer the world, the better. The time period during which bathing is effective would only begin with Shavuot.


讗诪专 专讘讬 讞诇讘讜 讞诪专讗 讚驻专讜讙讬讬转讗 讜诪讬讗 讚讚讬讜诪住转 拽讬驻讞讜 注砖专转 讛砖讘讟讬诐 诪讬砖专讗诇


Apropos Deyomset, the Gemara cites that Rabbi 岣lbo said: The wine of Phrygia [Perugaita] and the water of the Deyomset deprived Israel of the ten lost tribes. Because the members of these tribes were attracted to the pleasures of wine and bathing and did not occupy themselves with Torah, they were lost to the Jewish people.


专讘讬 讗诇注讝专 讘谉 注专讱 讗讬拽诇注 诇讛转诐 讗讬诪砖讬讱 讘转专讬讬讛讜 讗讬注拽专 转诇诪讜讚讬讛 讻讬 讛讚专 讗转讗 拽诐 诇诪讬拽专讬 讘住驻专讗 讘注讗 诇诪讬拽专讗 讛讞讚砖 讛讝讛 诇讻诐 讗诪专 讛讞专砖 讛讬讛 诇讘诐 讘注讜 专讘谞谉 专讞诪讬 注诇讬讛 讜讛讚专 转诇诪讜讚讬讛


The Gemara relates that once Rabbi Elazar ben Arakh happened to come there, to Phrygia and Deyomset, and he was drawn after them, and his Torah learning was forgotten. When he returned, he stood to read from a Torah scroll and was supposed to read the verse: 鈥淭his month shall be for you [ha岣desh hazeh lakhem]鈥 (Exodus 12:2), but he had forgotten so much that he could barely remember how to read the Hebrew letters, and instead he read: Have their hearts become deaf [ha岣resh haya libbam], interchanging the similar letters reish for dalet, yod for zayin, and beit for khaf. The Sages prayed and asked for God to have mercy on him, and his learning was restored.


讜讛讬讬谞讜 讚转谞谉 专讘讬 谞讛讜专讗讬 讗讜诪专 讛讜讬 讙讜诇讛 诇诪拽讜诐 转讜专讛 讜讗诇 转讗诪专 砖讛讬讗 转讘讗 讗讞专讬讱 砖讞讘专讬讱 讬拽讬讬诪讜讛 讘讬讚讱 讜讗诇 讘讬谞转讱 讗诇 转砖注谉 转谞讗 诇讗 专讘讬 谞讛讜专讗讬 砖诪讜 讗诇讗 专讘讬 谞讞诪讬讛 砖诪讜 讜讗诪专讬 诇讛 专讘讬 讗诇注讝专 讘谉 注专讱 砖诪讜 讜诇诪讛 谞拽专讗 砖诪讜 专讘讬 谞讛讜专讗讬 砖诪谞讛讬专 注讬谞讬 讞讻诪讬诐 讘讛诇讻讛:


And that is what we learned in a mishna that Rabbi Nehorai says: Exile yourself to a place of Torah and do not say that it will follow you, as if you are in a place of Torah, your colleagues will establish it in your hands, and do not rely on your understanding alone. It was taught: Rabbi Nehorai was not his name, but rather Rabbi Ne岣mya was his name; and some say that Rabbi Elazar ben Arakh was his name and his statement was based on the personal experience of forgetting his Torah due to his failure to exile himself to a place of Torah. And why was he called Rabbi Nehorai? It was because he would illuminate [manhir] the eyes of the Sages in halakha.


讗讘诇 诇讗 诪转讙专专讬谉: 转谞讜 专讘谞谉 讗讬谉 讙讜专专讬谉 讘诪讙专专转 讘砖讘转 专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 讗讜诪专 讗诐 讛讬讜 专讙诇讬讜 诪诇讜讻诇讻讜转 讘讟讬讟 讜讘爪讜讗讛 讙讜专专 讻讚专讻讜 讜讗讬谞讜 讞讜砖砖 专讘 砖诪讜讗诇 讘专 讬讛讜讚讛 注讘讚讗 诇讬讛 讗讬诪讬讛 诪讙专专转讗 讚讻住驻讗:


The mishna taught: However, one may not scrape off the oil on Shabbat. The Sages taught in a baraita: One may not scrape his body with a scraper on Shabbat. Rabban Shimon ben Gamliel says: If one鈥檚 feet were dirty with mortar and excrement he may scrape them in the usual manner with a scraper and need not be concerned about violating a prohibition. Rav Shmuel bar Yehuda鈥檚 mother made him a silver scraper to use on Shabbat to distinguish it from a weekday.


讗讬谉 讬讜专讚讬谉 诇拽讜专讚讬诪讗 讜讻讜壮: 诪讗讬 讟注诪讗 诪砖讜诐 驻讬拽讗:


The mishna also taught that one may not enter a swampy river full of mud on Shabbat. The Gemara explains: What is the reason for this? Due to the mud, as it is likely that one will slip and fall and come to violate the prohibitions of bathing and wringing out his clothes.


讜讗讬谉 注讜砖讬谉 讗驻讬拽讟讜讬讝讬谉 讘砖讘转: 讗诪专 专讘讛 讘专 讘专 讞谞讛 讗诪专 专讘讬 讬讜讞谞谉 诇讗 砖谞讜 讗诇讗 讘住诐 讗讘诇 讘讬讚 诪讜转专 转谞讬讗 专讘讬 谞讞诪讬讛 讗讜诪专 讗祝 讘讞讜诇 讗住讜专 诪驻谞讬 讛驻住讚 讗讜讻诇讬谉:


We also learned in the mishna that one may not make a drug to induce vomiting on Shabbat. Rabba bar bar 岣na said that Rabbi Yo岣nan said: They only taught that this is prohibited with a drug, which is considered a medicine; however, inducing vomiting by hand is permitted. It was taught in a baraita that Rabbi Ne岣mya says: Even during the week, if one need not vomit for medical reasons, it is prohibited to induce vomiting because it causes loss of food.


讜讗讬谉 诪注爪讘讬谉 讗转 讛拽讟谉: 讗诪专 专讘讛 讘专 讘专 讞谞讛 讗诪专 专讘讬 讬讜讞谞谉 诇驻讜驻讬 讬谞讜拽讗 讘砖讘转 砖驻讬专 讚诪讬 讜讛讗谞谉 转谞谉 讗讬谉 诪注爪讘讬谉 讛转诐 讘讞讜诪专讬 砖讚专讛 讚诪讬讞讝讬 讻讘讜谞讛:


And we learned in the mishna that one may not align a young infant鈥檚 bones in order to straighten them on Shabbat. Rabba bar bar 岣na said that Rabbi Yo岣nan said: With regard to swaddling an infant on Shabbat, one may well do so. The Gemara challenges this statement: Didn鈥檛 we learn in the mishna that one may not align an infant鈥檚 bones? The Gemara answers: There, the mishna is referring to the bones, vertebrae, of the spine, because straightening them appears like the prohibited labor of building.


讜讗讬谉 诪讞讝讬专讬谉 讗转 讛砖讘专: 讗诪专 专讘讬 讞谞讗 讘讙讚转讗讛 讗诪专 砖诪讜讗诇


We also learned in the mishna that one may not reset a break in a bone on Shabbat. Rav 岣na of Baghdad said that Shmuel said:


Masechet Shabbat is sponsored in memory of Elliot Freilich, Eliyahu Daniel ben Bar Tzion David Halevi z"l by a group of women from Kehilath Jeshurun, Manhattan.

  • This month's learning is sponsored by Shifra Tyberg and Rephael Wenger in loving memory of Zvi ben Yisrael Yitzhak Tyberg on his yahrzeit, and in honor of their daughter Ayelet's upcoming marriage to Ori Kinberg.

  • This month's learning is sponsored by Rabbi Hayim Herring with pride and love, in honor of his spouse, Terri Krivosha, who received this year's Sidney Barrows Lifetime Commitment Award from the Mpls. And St. Paul Federations in recognition of her distinguished contribution to the Twin Cities Legal and Jewish Communities.聽

Want to explore more about the Daf?

See insights from our partners, contributors and community of women learners

learn daf yomi one week at a time with tamara spitz

Daf Yomi One Week at a Time – Shabbat 145-151

Join Rabbanit Dr. Tamara Spitz each week as she reviews the key topics of the previous week鈥檚 seven pages. This...

Shabbat 147

The William Davidson Talmud | Powered by Sefaria

Shabbat 147

讛诪谞注专 讟诇讬转讜 讘砖讘转 讞讬讬讘 讞讟讗转 讜诇讗 讗诪专谉 讗诇讗 讘讞讚转讬 讗讘诇 讘注转讬拽讬 诇讬转 诇谉 讘讛 讜诇讗 讗诪专谉 讗诇讗 讘讗讜讻诪讬 讗讘诇 讘讞讬讜专讬 讜住讜诪拽讬 诇讬转 诇谉 讘讛 讜讛讜讗 讚拽驻讬讚 注诇讬讬讛讜


One who shakes his cloak on Shabbat to remove dust that collected on it is liable to bring a sin-offering for violating the prohibition of laundering. The Gemara qualifies this ruling: We only stated this halakha with regard to new garments, but with regard to old garments, we have no problem with this behavior. And we only stated this with regard to black garments, but with regard to white or red garments, we have no problem, as shaking off the dust would not be prohibited. And this prohibition applies only when one is particular about keeping them clean, but if one does not insist on wearing clean garments, we have no problem with it, i.e., it is not prohibited to shake off the dust.


注讜诇讗 讗讬拽诇注 诇驻讜诪讘讚讬转讗 讞讝讗 专讘谞谉 讚拽讗 诪谞驻爪讬 讙诇讬诪讬讬讛讜 讗诪专 拽诪讞诇诇讬谉 专讘谞谉 砖讘转讗 讗诪专 诇讛讜 专讘 讬讛讜讚讛 谞驻讜爪讬 诇讬讛 讘讗驻讬讛 讗谞谉 诇讗 拽驻讚讬谞谉 诪讬讚讬


The Gemara relates that Ulla happened to come to Pumbedita, and while there he saw rabbis shaking their cloaks to remove dust. He said: The Rabbis are desecrating Shabbat. Rav Yehuda said to the Rabbis whom Ulla criticized: You may continue to shake your cloaks in his presence. We are not at all particular about this, and it is therefore permitted for us to shake the dust from our cloaks.


讗讘讬讬 讛讜讛 拽讗讬 拽诪讬讛 讚专讘 讬讜住祝 讗诪专 诇讬讛 讛讘 诇讬 讻讜诪转讗讬 [讞讝讗 讚讗讬讻讗] 讟诇讗 注诇讬讛 讛讜讛 拽诪讞住诐 诇诪讬转讘讛 诇讬讛 讗诪专 诇讬讛 谞驻讜抓 砖讚讬 讗谞谉 诇讗 拽驻讚讬谞谉 诪讬讚讬


The Gemara also relates that Abaye was standing before Rav Yosef. Rav Yosef said to him: Give me my hat. Abaye saw that there was dew on it, and he hesitated to give it to him, because he feared violating a prohibition by shaking off the dew. Rav Yosef said to him: Shake off the dew and throw me the hat; we are not at all particular about the cleanliness of the hat, and it is therefore permitted to shake off the dew.


讗诪专 专讘 讬爪讞拽 讘专 讬讜住祝 讗诪专 专讘讬 讬讜讞谞谉 讛讬讜爪讗 讘讟诇讬转 诪拽讜驻诇转 诪讜谞讞转 诇讜 注诇 讻转讬驻讜 讘砖讘转 讞讬讬讘 讞讟讗转 转谞讬讗 谞诪讬 讛讻讬 住讜讞专讬 讻住讜转 讛讬讜爪讗讬诐 讘讟诇讬转讜转 诪拽讜驻诇讜转 讜诪讜谞讞讜转 注诇 讻转讬驻谉 讘砖讘转 讞讬讬讘讬谉 讞讟讗转 讜诇讗 住讜讞专讬 讻住讜转 讘诇讘讚 讗诪专讜 讗诇讗 讻诇 讗讚诐 讗诇讗 砖讚专讻谉 砖诇 诪讜讻专讬谉 诇爪讗转 讻讱


Rav Yitz岣k bar Yosef said that Rabbi Yo岣nan said: One who goes out with a cloak folded and resting on his shoulder on Shabbat is liable to bring a sin-offering for carrying in the public domain. This ruling was also taught in a baraita: Clothing merchants who go outside with cloaks folded and resting on their shoulders on Shabbat are liable to bring a sin-offering. And they did not say this only with regard to clothing merchants; rather, any person is liable for this transgression, and they only stated the halakha in these terms because it is the usual manner for merchants to go out this way.


讜讞谞讜谞讬 讛讬讜爪讗 讘诪注讜转 讛爪专讜专讬谉 诇讜 讘住讚讬谞讜 讞讬讬讘 讞讟讗转 讜诇讗 讞谞讜谞讬 讘诇讘讚 讗诪专讜 讗诇讗 讻诇 讗讚诐 讗诇讗 砖讚专讻讜 砖诇 讞谞讜谞讬 诇爪讗转 讻讱 讜讛专讟谞讬谉 讬讜爪讗讬谉 讘住讜讚专讬谉 砖注诇 讻转讬驻谉 讜诇讗 专讟谞讬谉 讘诇讘讚 讗诪专讜 讗诇讗 讻诇 讗讚诐 讗诇讗 砖讚专讻谉 砖诇 专讟谞讬谉 诇爪讗转 讘讻讱


And likewise, a shopkeeper who goes out with coins bound in his cloak is liable to bring a sin-offering. And they did not say this only with regard to a shopkeeper; rather, any person is liable for this, and they only stated the halakha in these terms because it is the usual manner of a shopkeeper to go out this way. And runners, i.e., foot messengers, may go out on Shabbat with scarves on their shoulders, because this is how they typically wear them. And they did not say this only with regard to runners; rather, any person is permitted to do this, but it is simply the usual manner of runners to go out this way.


讗诪专 专讘讬 讬讛讜讚讛 诪注砖讛 讘讛讜专拽谞讜住 讘谞讜 砖诇 专讘讬 讗诇讬注讝专 讘谉 讛讜专拽谞讜住 砖讬爪讗 讘住讜讚专 砖注诇 讻转讬驻讜 讘砖讘转 讗诇讗 砖谞讬诪讗 讻专讜讻讛 诇讜 讘讗爪讘注讜 讜讻砖讘讗 讛讚讘专 诇驻谞讬 讞讻诪讬诐 讗诪专讜 讗驻讬诇讜 讗讬谉 谞讬诪讗 讻专讜讻讛 诇讜 讘讗爪讘注讜 讚专砖 专讘 谞讞诪谉 讘专 专讘 讞住讚讗 诪砖诪讬讛 讚专讘 讞住讚讗 讛诇讻讛 讗祝 注诇 驻讬 砖讗讬谉 谞讬诪讗 讻专讜讻讛 诇讜 讘讗爪讘注讜转讬讜


Rabbi Yehuda said: There was an incident involving Hyrcanus, son of Rabbi Eliezer ben Hyrcanus, who went outside with a scarf on his shoulder on Shabbat. However, a thread from the garment was tied around his finger so that the garment would not fall. When this matter came before the Sages, they said: It is permitted to go out in that manner even if a thread is not tied around one鈥檚 finger. And likewise, Rav Na岣an bar Rav 岣sda taught in the name of Rav 岣sda: The halakha is that one may go outside with a garment around one鈥檚 shoulders even if a thread from the garment is not tied around one鈥檚 finger.


注讜诇讗 讗讬拽诇注 诇讘讬 讗住讬 讘专 讛讬谞讬 讘注讜 诪讬谞讬讛 诪讛讜 诇注砖讜转 诪专讝讘 讘砖讘转 讗诪专 诇讛讜 讛讻讬 讗诪专 专讘讬 讗诇注讬 讗住讜专 诇注砖讜转 诪专讝讘 讘砖讘转 诪讗讬 诪专讝讘 讗诪专 专讘讬 讝讬专讗 讻讬住讬 讘讘诇讬讬转讗


Ulla happened to come to the house of Asi bar Hini. The members of the household asked him: What is the halakha: Is it permitted to make a spout of one鈥檚 garment on Shabbat? Ulla said to them that this is what Rabbi Elai said: It is prohibited to make a spout on Shabbat. The Gemara asks: What is the spout referred to here? Rabbi Zeira said: It is referring to Babylonian pockets, which were formed by lifting up the bottom of the cloaks and tying them to their shoulders to make pocket-like folds in their garments.


专讘讬 讬专诪讬讛 讛讜讛 讬转讬讘 拽诪讬讛 讚专讘讬 讝讬专讗 讗诪专 诇讬讛 讛讻讬 诪讗讬 讗诪专 诇讬讛 讗住讜专 讜讛讻讬 诪讗讬 讗诪专 诇讬讛 讗住讜专 讗诪专 专讘 驻驻讗 谞拽讜讟 讛讗讬 讻诇诇讗 讘讬讚讱 讻诇 讗讚注转讗 讚诇讻谞讜驻讬 讗住讜专 讻诇 讚诇讛转谞讗讜转 砖专讬 讻讬 讛讗 讚专讘 砖讬砖讗 讘专讬讛 讚专讘 讗讬讚讬 诪转谞讗讛 讘住讚讬谞讜 讛讜讛


The Gemara relates that Rabbi Yirmeya was sitting before Rabbi Zeira and showed him a certain fold and said to him: What is the halakha with regard to this kind of fold on Shabbat? He said to him: It is prohibited to make it on Shabbat. He then showed him another fold and asked: And what is the halakha with regard to this? He said to him: It is prohibited. Rav Pappa said: Grasp this principle: Any fold made to gather one鈥檚 clothing from the ground is prohibited, and any fold that is merely to beautify oneself is permitted, as the precedent of Rav Sheisha, son of Rav Idi, who was beautifying himself with his garment by folding it on his shoulders.


讻讬 讗转讗 专讘 讚讬诪讬 讗诪专 驻注诐 讗讞转 讬爪讗 专讘讬 诇砖讚讛 讜讛讬讜 砖谞讬 爪讬讚讬 讟诇讬转讜 诪讜谞讞讬谉 注诇 讻转讬驻讜 讗诪专 诇驻谞讬讜 讬讛讜砖注 讘谉 讝讬专讜讝 讘谉 讞诪讬讜 砖诇 专讘讬 诪讗讬专 讘讝讜 诇讗 讞讬讬讘 专讘讬 诪讗讬专 讞讟讗转 讗诪专 诇讬讛 讚拽讚拽 专讘讬 诪讗讬专 注讚 讻讗谉 砖诇砖诇 专讘讬 讟诇讬转讜


When Rav Dimi came from Eretz Yisrael to Babylonia, he said: On one occasion, Rabbi Yehuda HaNasi went out into a field, and the two sides of his cloak were resting on his shoulders. Yehoshua ben Zeiruz, son of the father-in-law of Rabbi Meir, said before Rabbi Yehuda HaNasi: In a case like this, didn鈥檛 Rabbi Meir hold one liable to bring a sin-offering? Rabbi said to him: Was Rabbi Meir exacting to that extent, i.e., he considered wearing a garment in this fashion to be carrying on Shabbat? If so, it is preferable to avoid questionable practices; immediately Rabbi Yehuda HaNasi lowered his cloak from his shoulders.


讻讬 讗转讗 专讘讬谉 讗诪专 诇讗 讬讛讜砖注 讘谉 讝讬专讜讝 讛讜讛 讗诇讗 讬讛讜砖注 讘谉 讻驻讜住讗讬 讛讬讛 讞转谞讜 砖诇 专讘讬 注拽讬讘讗 讗诪专 讘讝讜 诇讗 讞讬讬讘 专讘讬 注拽讬讘讗 讞讟讗转 讗诪专 诇讜 讚拽讚拽 专讘讬 注拽讬讘讗 注讚 讻讗谉 砖诇砖诇 专讘讬 讟诇讬转讜 讻讬 讗转讗 专讘 砖诪讜讗诇 讘专 专讘 讬讛讜讚讛 讗诪专 谞砖讗诇 讗讬转诪专:


When Ravin came from Eretz Yisrael to Babylonia he said: It was not Yehoshua ben Zeiruz; rather, it was Yehoshua ben Kefusai, Rabbi Akiva鈥檚 son-in-law, and he said: In a case like this, didn鈥檛 Rabbi Akiva hold one liable to bring a sin-offering? Rabbi Yehuda HaNasi said to him: Was Rabbi Akiva exacting to that extent? If so, it is preferable to avoid questionable practices. Immediately, Rabbi Yehuda HaNasi lowered his cloak from his shoulders. When Rav Shmuel bar Rav Yehuda came, he said: This is not what happened, as Rabbi Yehuda HaNasi himself did not wear his cloak folded up on his shoulders on Shabbat. Rather it was stated that Rabbi was asked, meaning that this question came before him, and he wanted to rule leniently, until he was informed that some of the greatest Sages of the generation ruled stringently.


诪转谞讬壮 讛专讜讞抓 讘诪讬 诪注专讛 讜讘诪讬 讟讘专讬讗 讜谞住转驻讙 讗驻讬诇讜 讘注砖专 讗诇讜谞讟讬讗讜转 诇讗 讬讘讬讗诐 讘讬讚讜 讗讘诇 注砖专讛 讘谞讬 讗讚诐 诪住转驻讙讬谉 讘讗诇讜谞讟讬转 讗讞转 驻谞讬讛诐 讬讚讬讛诐 讜专讙诇讬讛诐 讜诪讘讬讗讬谉 讗讜转谉 讘讬讚谉


MISHNA: One who bathes on Shabbat in a ritual bath formed by cave water or in the water of Tiberias and dried himself even with ten towels may not carry them in his hand, lest he forget that it is Shabbat and wring the water from them. However, ten people may use one towel to dry their faces, hands, and feet, and may carry them in their hands. Even though in this case the towel would be quite wet, it is permitted to handle the towel because there are several people present, and they will remind each other that it is prohibited to wring a towel on Shabbat.


住讻讬谉 讜诪诪砖诪砖讬谉 讗讘诇 诇讗 诪转注诪诇讬谉 讜诇讗 诪转讙专专讬谉 讗讬谉 讬讜专讚讬谉 诇拽讜专讚讬诪讗 讜讗讬谉 注讜砖讬谉 讗驻讬拽讟讜讬讝讬谉 讜讗讬谉 诪注爪讘讬谉 讗转 讛拽讟谉 讜讗讬谉 诪讞讝讬专讬谉 讗转 讛砖讘专 诪讬 砖谞驻专拽讛 讬讚讜 讜专讙诇讜 诇讗 讬讟专驻诐 讘爪讜谞谉 讗讘诇 专讜讞抓 讛讜讗 讻讚专讻讜 讜讗诐 谞转专驻讗 谞转专驻讗:


Apropos the waters of Tiberias, the mishna discusses the halakhot of bathing and medicine on Shabbat. One may smear oil on his body and gently rub his body with his hand; however, one may not exert himself with vigorous massage or by means of exercise in order to benefit from the therapeutic effects of sweating; and one may not scrape the oil off with a scraper. Additionally, one may not go into a swampy river [kurdima], on Shabbat. And one may not make a drug to induce vomiting, nor may one align a young infant鈥檚 bones to straighten them, nor may one reset a break in a bone. One whose hand or foot was dislocated may not move them about vigorously in cold water, which is the standard method of treatment; however, one may wash the limb in the typical manner, and if one is cured through this washing, he is cured.


讙诪壮 拽转谞讬 诪讬 诪注专讛 讚讜诪讬讗 讚诪讬 讟讘专讬讗 诪讛 诪讬 讟讘专讬讗 讞诪讬谉 讗祝 诪讬 诪注专讛 讞诪讬谉 讛专讜讞抓 讚讬注讘讚 讗讬谉 诇讻转讞讬诇讛 诇讗 诪讻诇诇


GEMARA: The tanna of the mishna teaches the case of cave water that is similar to the case of water of Tiberias; just as the water of Tiberias is hot, so too the cave water is hot. The Gemara also infers from the formulation of the mishna: With regard to one who bathes, after the fact, yes, one may dry himself; however, one may not bathe ab initio, as had the mishna intended to permit bathing ab initio it would have said: One may bathe in cave water. This proves by inference


讚诇讛砖转讟祝 讻诇 讙讜驻讜 讗驻讬诇讜 诇讻转讞讬诇讛 砖驻讬专 讚诪讬 诪谞讬 专讘讬 砖诪注讜谉 讛讬讗 讚转谞讬讗 诇讗 讬砖转讟祝 讗讚诐 讘讬谉 讘讞诪讬谉 讘讬谉 讘爪讜谞谉 讚讘专讬 专讘讬 诪讗讬专 专讘讬 砖诪注讜谉 诪转讬专 专讘讬 讬讛讜讚讛 讗讜诪专 讘讞诪讬谉 讗住讜专 讘爪讜谞谉 诪讜转专:


that rinsing one鈥檚 entire body by pouring water on it rather than bathing in the standard fashion may well be done even ab initio. The Gemara asks: According to whose opinion is our mishna? The Gemara answers: It is in accordance with the opinion of Rabbi Shimon, as it was taught in a baraita: One may not rinse himself on Shabbat, neither with hot water nor with cold water; this is the statement of Rabbi Meir. Rabbi Shimon permits rinsing one鈥檚 body even with hot water. Rabbi Yehuda says that there is a distinction: With hot water it is prohibited and with cold water it is permitted.


讜谞住转驻讙 讗驻讬诇讜 讘注砖专 讗诇讜谞讟讬讜转: 专讬砖讗 专讘讜转讗 拽讗 诪砖诪注 诇谉 讜住讬驻讗 专讘讜转讗 拽讗 诪砖诪注 诇谉 专讬砖讗 专讘讜转讗 拽讗 诪砖诪注 诇谉 讚讗驻讬诇讜 讛谞讬 讚诇讗 谞驻讬砖讬 讘讛讜 诪讬讗 讻讬讜谉 讚讞讚 讛讜讗 讗转讬 诇讬讚讬 住讞讬讟讛 讜住讬驻讗 专讘讜转讗 拽讗 诪砖诪注 诇谉 讗驻讬诇讜 讛谞讬 讚谞驻讬砖讬 讘讛讜 诪讬讗 讻讬讜谉 讚专讘讬诐 谞讬谞讛讜 诪讚讻专讬 讗讛讚讚讬:


The mishna addressed the permissibility of drying oneself with a towel after bathing on Shabbat, and added the phrase: And dried himself off even with ten towels. The Gemara comments on the formulation of the mishna: The first clause teaches us a novel concept, and the latter clause teaches us a novel concept. The Gemara explains: The first clause: One who鈥ried himself even with ten towels may not carry them, teaches us a novel concept, that the prohibition applies even to these towels, which do not have much water absorbed in them. The reason for this is that since he is one person, he may come to squeeze them. And the latter clause teaches us a novel concept, that even these ten people may carry the towel that they have all used, despite the fact that they have absorbed much water and the towel is very wet. The reason for this is that since they are many people, they remind each other not to wring the towel.


转谞讜 专讘谞谉 诪住转驻讙 讗讚诐 讘讗诇讜谞讟讬转 讜诪谞讬讞讛 讘讞诇讜谉 讜诇讗 讬诪住专谞讛 诇讗讜诇讬讬专讬谉 诪驻谞讬 砖讞砖讜讚讬诐 注诇 讗讜转讜 讚讘专 专讘讬 砖诪注讜谉 讗讜诪专 诪住转驻讙 讘讗诇讜谞讟讬转 讗讞转 讜诪讘讬讗讛 讘讬讚讜 诇转讜讱 讘讬转讜


The Sages taught in a baraita: One may dry himself with a towel on Shabbat and leave it in the window of the bathhouse; and one may not give it to the bath attendants, because they are suspect in this matter of wringing out towels. Rabbi Shimon says: One may dry himself with a single towel and carry it in his hand into his home, and there is no concern lest he wring out the water.


讗诪专 诇讬讛 讗讘讬讬 诇专讘 讬讜住祝 讛诇讻转讗 诪讗讬 讗诪专 诇讬讛 讛讗 专讘讬 砖诪注讜谉 讛讗 专讘讬 讛讗 砖诪讜讗诇 讛讗 专讘讬 讬讜讞谞谉


Abaye said to Rav Yosef: What is the halakha with regard to carrying a towel home after using it to dry himself? Rav Yosef said to him: There is Rabbi Shimon, there is Rabbi Yehuda HaNasi, there is Shmuel, and there is Rabbi Yo岣nan, all of whom permit it.


专讘讬 砖诪注讜谉 讛讗 讚讗诪专谉 专讘讬 讚转谞讬讗 讗诪专 专讘讬 讻砖讛讬讬谞讜 诇诪讚讬谉 转讜专讛 讗爪诇 专讘讬 砖诪注讜谉 讘转拽讜注 讛讬讬谞讜 诪注诇讬谉 砖诪谉 讜讗诇讜谞讟讬转 诪讞爪专 诇讙讙 讜诪讙讙 诇拽专驻祝 注讚 砖讛讬讬谞讜 诪讙讬注讬谉 讗爪诇 诪注讬谉 砖讛讬讬谞讜 专讜讞爪讬谉 讘讜 砖诪讜讗诇 讚讗诪专 专讘 讬讛讜讚讛 讗诪专 砖诪讜讗诇 诪住转驻讙 讗讚诐 讘讗诇讜谞讟讬转 讜诪讘讬讗讛 讘讬讚讜 诇转讜讱 讘讬转讜 专讘讬 讬讜讞谞谉 讚讗诪专 专讘讬 讞讬讬讗 讘专 讗讘讗 讗诪专 专讘讬 讬讜讞谞谉 讛诇讻讛 诪住转驻讙 讗讚诐 讘讗诇讜谞讟讬转 讜诪讘讬讗讛 讘讬讚讜 诇转讜讱 讘讬转讜


The Gemara elaborates: Rabbi Shimon rules leniently, as we have already stated that he permits bathing and drying oneself with a towel and then bringing it home. Rabbi Yehuda HaNasi agrees, as it was taught in a baraita that Rabbi Yehuda HaNasi said: When we would study Torah with Rabbi Shimon in Tekoa, we would carry oil and towels from the courtyard to the roof and from the roof into an enclosure similar to a courtyard until we reached the spring in which we would bathe, without passing through a public domain. In Rabbi Yehuda HaNasi鈥檚 opinion, it is permitted to carry a towel both before and after using it to dry oneself. Shmuel is also lenient, as Rav Yehuda said that Shmuel said explicitly: One may dry himself with a towel and carry it in his hand into his home. Rabbi Yo岣nan is also lenient, as Rabbi 岣yya bar Abba said that Rabbi Yo岣nan said: The halakha is that one may dry himself with a towel and carry it in his hand into his house.


讜诪讬 讗诪专 专讘讬 讬讜讞谞谉 讛讻讬 讜讛讗诪专 专讘讬 讬讜讞谞谉 讛诇讻讛 讻住转诐 诪砖谞讛 讜转谞谉 讜谞住转驻讙 讗驻讬诇讜 讘注砖专 讗诇讜谞讟讬讜转 诇讗 讬讘讬讗诐 讘讬讚讜 讛讛讜讗 讻讘谉 讞讻讬谞讗讬 诪转谞讬 诇讛


The Gemara challenges this last point: And did Rabbi Yo岣nan really say that? Didn鈥檛 Rabbi Yo岣nan state a principle that the halakha is in accordance with an unattributed mishna, in which the name of the tanna who issued the rulings does not appear? And we learned explicitly in our mishna, which is unattributed, that if one bathed and dried himself even with ten towels, he may not carry them in his hand. The Gemara answers: Rabbi Yo岣nan鈥檚 version of the mishna does not teach this halakha unattributed; rather, it teaches it in accordance with the opinion of ben 岣khinai, which is the opinion of an individual Sage that is not the accepted halakha.


讗诪专 专讘讬 讞讬讬讗 讘专 讗讘讗 讗诪专 专讘讬 讬讜讞谞谉 讛讗讜诇讬讬专讬谉 诪讘讬讗讬谉 讘诇专讬 谞砖讬诐 诇讘讬 讘谞讬 讜讘诇讘讚 砖讬转讻住讛 讘讛谉 专讗砖谉 讜专讜讘谉 住讻谞讬转讗 爪专讬讱 诇拽砖专 砖谞讬 专讗砖讬讛 诇诪讟讛 讗诪专 专讘讬 讞讬讬讗 讘专 讗讘讗 讗诪专 专讘讬 讬讜讞谞谉 诇诪讟讛 诪讻转驻讬讬诐 讗诪专 诇讛讜 专讘讗 诇讘谞讬 诪讞讜讝讗 讻讬 诪注讘专讬转讜 诪讗谞讬 诇讘谞讬 讞讬诇讗 砖专讘讬讘讜 讘讛讜 诇诪讟讛 诪讻转驻讬诐:


Rabbi 岣yya bar Abba said that Rabbi Yo岣nan said: Bath attendants may bring women鈥檚 bathing garments [balarei] to the bathhouse on Shabbat as long as they cover their heads and the majority of their bodies with them, so that they are being worn rather than carried. With regard to the large scarf that is worn draped over one鈥檚 shoulders, one must tie its two ends together below so that it will not fall. Rabbi 岣yya bar Abba said that Rabbi Yo岣nan said: This means that one must tie it below the shoulders. In a similar vein, Rava said to the inhabitants of his city, Me岣za: When you transport clothing for the soldiers who are staying in the city, extend them beneath your shoulders so that you will wear them like a garment and not simply carry them.


住讻讬谉 讜诪诪砖诪砖讬谉: 转谞讜 专讘谞谉 住讻讬谉 讜诪诪砖诪砖讬谉 讘讘谞讬 诪注讬讬诐 讘砖讘转 讜讘诇讘讚 砖诇讗 讬注砖讛 讻讚专讱 砖讛讜讗 注讜砖讛 讘讞讜诇 讛讬讻讬 注讘讬讚 专讘讬 讞诪讗 讘专 讞谞讬谞讗 讗诪专 住讱 讜讗讞专 讻讱 诪诪砖诪砖 专讘讬 讬讜讞谞谉 讗诪专 住讱 讜诪诪砖诪砖 讘讘转 讗讞转:


We learned in the mishna: One may smear oil and rub a person鈥檚 body by hand on Shabbat. The Sages taught in a baraita: One may smear oil on and rub his intestinal area on Shabbat, and it is not a prohibited form of healing, provided he does not do so in the manner in which he does during the week. The Gemara asks: How then does one do this on Shabbat? Rabbi 岣ma bar 岣nina said: One first smears oil and afterward rubs the body. And Rabbi Yo岣nan said: One smears oil and rubs simultaneously.


讗讘诇 诇讗 诪转注诪诇讬谉: 讗诪专 专讘讬 讞讬讬讗 讘专 讗讘讗 讗诪专 专讘讬 讬讜讞谞谉 讗住讜专 诇注诪讜讚 讘拽专拽注讬转讛 砖诇 讚讬讜诪住转 诪驻谞讬 砖诪注诪诇转 讜诪专驻讗 讗诪专 专讘讬 讬讛讜讚讛 讗诪专 专讘 讻诇 讬诪讬讛 砖诇 讚讬讜诪住转 注砖专讬诐 讜讗讞讚 讬讜诐 讜注爪专转 诪谉 讛诪谞讬谉 讗讬讘注讬讗 诇讛讜 注爪专转 (讘转讞诇讛) 诇讛讗讬 讙讬住讗 讗讜 诇讛讗讬 讙讬住讗 转讗 砖诪注 讚讗诪专 砖诪讜讗诇 讻讜诇讛讜 砖拽讬讬谞讬 诪讚讬讘讞讗 讜注讚 注爪专转讗 诪注诇讜 讚讬诇诪讗 讛转诐 讛讜讗 讚讻诪讛 讚拽专讬专 注诇诪讗 诪注诇讬 讗讘诇 讛讻讗 诪砖讜诐 讛讘诇讗 讛讜讗 讻讬讜谉 讚讞诪讬诐 注诇诪讗 讟驻讬 诪注诇讬


The mishna taught: However, one may not exert himself on Shabbat. Rabbi 岣yya bar Abba said that Rabbi Yo岣nan said: It is prohibited to stand on the floor of the therapeutic bathhouse of Deyomset on Shabbat, because it warms and heals even if one is not bathing or exerting himself. Rav Yehuda said that Rav said: The entire period that bathing in Deyomset is therapeutic is twenty-one days; and Shavuot is included. The Gemara raises a dilemma: Is Shavuot on this side, at the beginning, of the twenty-one-day period, or on this side, at the end, of the twenty-one days? Come and hear a resolution to this dilemma from that which Shmuel said: All medicinal drinks are effective from Passover to Shavuot; apparently, the waters of the Deyomset are therapeutic in the time period leading up to Shavuot. The Gemara rejects this proof: Perhaps there, with regard to medicinal drinks, it is so, because the cooler the world, the better these drinks heal; however, here, with regard to bathing, the therapeutic effect is due to the heat, and therefore the warmer the world, the better. The time period during which bathing is effective would only begin with Shavuot.


讗诪专 专讘讬 讞诇讘讜 讞诪专讗 讚驻专讜讙讬讬转讗 讜诪讬讗 讚讚讬讜诪住转 拽讬驻讞讜 注砖专转 讛砖讘讟讬诐 诪讬砖专讗诇


Apropos Deyomset, the Gemara cites that Rabbi 岣lbo said: The wine of Phrygia [Perugaita] and the water of the Deyomset deprived Israel of the ten lost tribes. Because the members of these tribes were attracted to the pleasures of wine and bathing and did not occupy themselves with Torah, they were lost to the Jewish people.


专讘讬 讗诇注讝专 讘谉 注专讱 讗讬拽诇注 诇讛转诐 讗讬诪砖讬讱 讘转专讬讬讛讜 讗讬注拽专 转诇诪讜讚讬讛 讻讬 讛讚专 讗转讗 拽诐 诇诪讬拽专讬 讘住驻专讗 讘注讗 诇诪讬拽专讗 讛讞讚砖 讛讝讛 诇讻诐 讗诪专 讛讞专砖 讛讬讛 诇讘诐 讘注讜 专讘谞谉 专讞诪讬 注诇讬讛 讜讛讚专 转诇诪讜讚讬讛


The Gemara relates that once Rabbi Elazar ben Arakh happened to come there, to Phrygia and Deyomset, and he was drawn after them, and his Torah learning was forgotten. When he returned, he stood to read from a Torah scroll and was supposed to read the verse: 鈥淭his month shall be for you [ha岣desh hazeh lakhem]鈥 (Exodus 12:2), but he had forgotten so much that he could barely remember how to read the Hebrew letters, and instead he read: Have their hearts become deaf [ha岣resh haya libbam], interchanging the similar letters reish for dalet, yod for zayin, and beit for khaf. The Sages prayed and asked for God to have mercy on him, and his learning was restored.


讜讛讬讬谞讜 讚转谞谉 专讘讬 谞讛讜专讗讬 讗讜诪专 讛讜讬 讙讜诇讛 诇诪拽讜诐 转讜专讛 讜讗诇 转讗诪专 砖讛讬讗 转讘讗 讗讞专讬讱 砖讞讘专讬讱 讬拽讬讬诪讜讛 讘讬讚讱 讜讗诇 讘讬谞转讱 讗诇 转砖注谉 转谞讗 诇讗 专讘讬 谞讛讜专讗讬 砖诪讜 讗诇讗 专讘讬 谞讞诪讬讛 砖诪讜 讜讗诪专讬 诇讛 专讘讬 讗诇注讝专 讘谉 注专讱 砖诪讜 讜诇诪讛 谞拽专讗 砖诪讜 专讘讬 谞讛讜专讗讬 砖诪谞讛讬专 注讬谞讬 讞讻诪讬诐 讘讛诇讻讛:


And that is what we learned in a mishna that Rabbi Nehorai says: Exile yourself to a place of Torah and do not say that it will follow you, as if you are in a place of Torah, your colleagues will establish it in your hands, and do not rely on your understanding alone. It was taught: Rabbi Nehorai was not his name, but rather Rabbi Ne岣mya was his name; and some say that Rabbi Elazar ben Arakh was his name and his statement was based on the personal experience of forgetting his Torah due to his failure to exile himself to a place of Torah. And why was he called Rabbi Nehorai? It was because he would illuminate [manhir] the eyes of the Sages in halakha.


讗讘诇 诇讗 诪转讙专专讬谉: 转谞讜 专讘谞谉 讗讬谉 讙讜专专讬谉 讘诪讙专专转 讘砖讘转 专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 讗讜诪专 讗诐 讛讬讜 专讙诇讬讜 诪诇讜讻诇讻讜转 讘讟讬讟 讜讘爪讜讗讛 讙讜专专 讻讚专讻讜 讜讗讬谞讜 讞讜砖砖 专讘 砖诪讜讗诇 讘专 讬讛讜讚讛 注讘讚讗 诇讬讛 讗讬诪讬讛 诪讙专专转讗 讚讻住驻讗:


The mishna taught: However, one may not scrape off the oil on Shabbat. The Sages taught in a baraita: One may not scrape his body with a scraper on Shabbat. Rabban Shimon ben Gamliel says: If one鈥檚 feet were dirty with mortar and excrement he may scrape them in the usual manner with a scraper and need not be concerned about violating a prohibition. Rav Shmuel bar Yehuda鈥檚 mother made him a silver scraper to use on Shabbat to distinguish it from a weekday.


讗讬谉 讬讜专讚讬谉 诇拽讜专讚讬诪讗 讜讻讜壮: 诪讗讬 讟注诪讗 诪砖讜诐 驻讬拽讗:


The mishna also taught that one may not enter a swampy river full of mud on Shabbat. The Gemara explains: What is the reason for this? Due to the mud, as it is likely that one will slip and fall and come to violate the prohibitions of bathing and wringing out his clothes.


讜讗讬谉 注讜砖讬谉 讗驻讬拽讟讜讬讝讬谉 讘砖讘转: 讗诪专 专讘讛 讘专 讘专 讞谞讛 讗诪专 专讘讬 讬讜讞谞谉 诇讗 砖谞讜 讗诇讗 讘住诐 讗讘诇 讘讬讚 诪讜转专 转谞讬讗 专讘讬 谞讞诪讬讛 讗讜诪专 讗祝 讘讞讜诇 讗住讜专 诪驻谞讬 讛驻住讚 讗讜讻诇讬谉:


We also learned in the mishna that one may not make a drug to induce vomiting on Shabbat. Rabba bar bar 岣na said that Rabbi Yo岣nan said: They only taught that this is prohibited with a drug, which is considered a medicine; however, inducing vomiting by hand is permitted. It was taught in a baraita that Rabbi Ne岣mya says: Even during the week, if one need not vomit for medical reasons, it is prohibited to induce vomiting because it causes loss of food.


讜讗讬谉 诪注爪讘讬谉 讗转 讛拽讟谉: 讗诪专 专讘讛 讘专 讘专 讞谞讛 讗诪专 专讘讬 讬讜讞谞谉 诇驻讜驻讬 讬谞讜拽讗 讘砖讘转 砖驻讬专 讚诪讬 讜讛讗谞谉 转谞谉 讗讬谉 诪注爪讘讬谉 讛转诐 讘讞讜诪专讬 砖讚专讛 讚诪讬讞讝讬 讻讘讜谞讛:


And we learned in the mishna that one may not align a young infant鈥檚 bones in order to straighten them on Shabbat. Rabba bar bar 岣na said that Rabbi Yo岣nan said: With regard to swaddling an infant on Shabbat, one may well do so. The Gemara challenges this statement: Didn鈥檛 we learn in the mishna that one may not align an infant鈥檚 bones? The Gemara answers: There, the mishna is referring to the bones, vertebrae, of the spine, because straightening them appears like the prohibited labor of building.


讜讗讬谉 诪讞讝讬专讬谉 讗转 讛砖讘专: 讗诪专 专讘讬 讞谞讗 讘讙讚转讗讛 讗诪专 砖诪讜讗诇


We also learned in the mishna that one may not reset a break in a bone on Shabbat. Rav 岣na of Baghdad said that Shmuel said:


Scroll To Top