משנה: לֹא יֵצֵא הַחַייָט בְּמַחֲטוֹ סָמוּךְ לַחֲשֵׁיכָה שֶׁמָּא יִשְׁכַּח וְיֵצֵא. לֹא הַלּיבֶּלָּר בְּקוּלְמוֹסוֹ. וְלֹא יְפַלֶּא אֶת כֵּלָיו וְלֹא יִקְרָא לְאוֹר הַנֵּר. בֶּאֱמֶת הַחַזָּן רוֹאֶה מֵאֵיכָן הַתִּינוֹקוֹת קוֹרִין אֲבָל הוּא לֹא יִקְרָא. כַּיּוֹצֵא בוֹ לֹא יֹאכַל הַזָּב עִם הַזָּבָה מִפְּנֵי הֶרְגֵּל עֲבֵרָה׃ MISHNAH: A tailor should not leave with his needle close to sundown lest he forget and leave4Obviously one is permitted to wear clothing on the Sabbath, and in general also jewelry. A person who is not a tailor may wear a jewelry pin on the Sabbath. But a tailor may not wear a pin stuck somewhere on his jacket since this is a tool of his trade rather than ornamentation. Therefore he has to remove all needles and pins stuck in his garment on Friday afternoon.; nor the scribe with his pen. He should not check his garments for lice nor read by candlelight5While the use of lights is required on Friday night (as opposed to later Karaite teaching) it is forbidden to move the lights or refill a lamp with fuel on the Sabbath. Therefore one has to refrain from any activity which might induce one to move a light to improve visibility, such as reading.. In truth6Any rule introduced by “in truth” is unquestioned ancient practice. they said that the teacher may look where the children are reading7Since school children are interested in having the light go out so they do not have to study any more, one does not have to be afraid that they will move the light for better reading. but he may not read himself. Similarly, the male sufferer from gonorrhea should not eat with a female sufferer from flux because of inducement to sin8This has nothing to do with the rules of the Sabbath; it is listed here as another example of a rabbinic prohibition instituted to avoid the possible breaking of a biblical law. The male zav is the sufferer from gonorrhea (Leviticus.15.1-15">Lev. 15:1–15); his impurity is severe, infectious, and needs an elaborate ceremonial for cleansing the healed patient. The female zavah suffers from excessive menstruation or other bloody discharges; her impurity similarly is severe, infectious, and needs a (less elaborate) ceremonial for cleansing the healed patient (Leviticus.15.25-30">Lev. 15:25–30). Since sexual relations with a menstruating woman are forbidden (Leviticus.15.24">Lev. 15:24, Leviticus.18.19">18:19), by extension relations with the zava also are forbidden. Therefore, situations that might lead to intimacy with a zavah have to be avoided..
הלכה: מתני׳ לֹא יֵצֵא הַחַייָט בְּמַחֲטוֹ סָמוּךְ לַחֲשֵׁיכָה שֶׁמָּא יִשְׁכַּח וְיֵצֵא כול׳. תַּנֵּי. לֹא יֵצֵא הַחַייָט בְּמַחַט שֶׁבְּכֵלָיו. וְלֹא הַלִּיבֶּלָּר בְּקוֹלְמוֹס שֶׁבְּאָזְנוֹ. וְלֹא הַצַּבָּע בְּדֵיגְמָא שֶׁבְּאָזְנוֹ. וְלֹא הַשּׁוּלְחָנִי בְּדֵינָר שֶׁבְּאָזְנוֹ. וְאִם יָצָא הֲרֵי אֵילּוּ פְטוּרִין. דִּבְרֵי רִבִּי מֵאִיר. רִבִּי יְהוּדָה אוֹמֵר. אוּמָּן דֶּרֶךְ אוּמְנָותוֹ חַייָב. הָא שְׁאָר כָּל־אָדָם יוֹצְאִין בְּכָךְ. מִחְלְפָא שִׁיטָּתֵיהּ דְּרִבִּי מֵאִיר. דְּתַנִּינָן תַּמָּן. יָצָאת חַייֶבֶת חַטָּאת. דִּבְרֵי רַבִּי מֵאִיר. וָכָא הוּא אָמַר הָכֵין. רִבִּי מָנָא אָמַר לָהּ סְתָם. רִבִּי אָבוּן בְּשֵׁם רִבִּי יוֹחָנָן. תַּמָּן דֶּרֶךְ הוֹצָאָה בַנָּשִׁים. בְּרַם הָכָא טְפֵילִין יוֹצְאִין בְּכָךְ. מִחְלְפִין שִׁיטָּתִין דְּרַבָּנִן. דְּתַנִּינָן תַּמָּן. וַחֲכָמִים פּוֹטְרִין בַכּוֹכֶלֶת וּבִצְלוֹחִית שֶׁל פִּילְייָטוֹן׃ הָא בְמַחַט נְקוּבָה חַייָב. הָדָא הִיא אוּמָּן בְּאוּמְנָותוֹ חַייָב. אָמַר רִבִּי יוֹסֵי בַּר אָבוּן. תִּיפְתָּר בְּאִשָׁה גַּדֶּלֶת. HALAKHAH: Mishnah: “A tailor should not leave with his needle close to sundown lest he forget and leave,”216Quote from Mishnah 6. The entire paragraph is repeated in Chapter 6, on Mishnah 3. etc. It was stated217Tosephta 1:8; Shabbat.11b">Babli 11b.: “A tailor should not leave with a needle in his garment218Friday afternoon he should not leave his work place and go into the public domain lest he carry his tool with him once the Sabbath starts., nor a scribe218aLatin libellarius, -ii, m. with the pen behind his ear, nor a dyer with a sample behind his ear219He carries a sample (Greek δεῖγμα) of his work with him to show potential customers., nor a money-changer with a denar behind his ear. If one of these left they are not liable, the words of Rebbi Meïr220Since they did not take up the tools of their trade with the intent of carrying them on the Sabbath, there is no complete work even if they fail to remove them and while they sinned they are not liable criminally or for a sacrifice.. Rebbi Jehudah says, a craftsman in the ways of his craft is liable221He holds that a professional takes up his tools for any use he may find for them; therefore for him the work always is complete., therefore everybody else222A non-professional may leave his house on Friday afternoon with a tool that is not of his trade for even if he did forget to lay it down before sunset he would not be liable. may leave with one of these.”The argument of Rebbi Meïr seems inverted, as we have stated there223Mishnah 6:3: A woman may not leave (on the Sabbath, from a private domain into the public one) with a needle that has an ear; if she left …” A needle with an ear is used for sewing. Since every woman sews, she is a professional and R. Meïr should declare her not liable following his opinion in the Tosephta.: “If she left she is liable, the words of Rebbi Meïr,” and here he says so? Rebbi Mana said it without attribution, Rebbi Abun in the name of Rebbi Joḥanan: There women usually do it, but here only children leave with this224Since all women are sewing, the rule of the professional does not apply. But professionals do not carry the tools of their trade on the Sabbath, only their small children play adults with these tools or toy imitations on the Sabbath.. The argument of the rabbis seems inverted, as we have stated there223Mishnah 6:3: A woman may not leave (on the Sabbath, from a private domain into the public one) with a needle that has an ear; if she left …” A needle with an ear is used for sewing. Since every woman sews, she is a professional and R. Meïr should declare her not liable following his opinion in the Tosephta.: “But the Sages declare not liable with a plate of make-up or a flask of perfume225Latin foliatum, -ii, n., scil. unguentum, unguent or oil made of the leaves of spicenard...” Therefore with a needle with ear she is liable226As S. Liebermann points out, the text in Chapter 3 reads “with a needle without ear she is liable.” This must refer to a pin which is not a decoration.. Is that a craftsman who is liable in the way of his craft227Since we follow the rule that in a dispute between R. Meïr and R. Jehudah practice follows R. Jehudah, the Sages here are identical with R. Jehudah in the Tosephta. Since a pin is not a universal tool of women, why should she be liable for carrying a pin under the craftsmen’s rule?? Rebbi Yose ben Abun said, explain it for a woman hairdresser228The verb גַּדֵּל means “to braid”. The hairdresser uses a pin to separate strands of unwashed hair of her clients which cling together. This is a tool of trade..
וְלֹא יְפַלֶּא אֶת כֵּלָיו וְלֹא יִקְרָא לְאוֹר הַנֵּר כול׳. אֲפִילוּ בַחוֹל אָסוּר. שֶׁאֵינֹה דֶּרֶךְ כָּבוֹד. תַּנֵּי. הַמְפַלֶּא אֶת כֵּלָיו נוֹטֵל וְזוֹרֵק וּבִלְבַד שֶׁלֹּא יִמְלוֹל. אַבָּא שָׁאוּל אוֹמֵר. מוֹלֵל וְזוֹרֵק וּבִלְבַד שֶׁלֹּא יַהֲרוֹג. חִזְקִיָּה אָמַר. הַהוֹרֵג כִּינָּה בַשַּׁבָּת כְּהוֹרֵג גָּמָל. שְׁמוּאֵל מְקַטֵּעַ יָדָהּ וְרִיגְלָהּ וִיהַב לָהּ קוֹמֵי מַייְנוּקָה. רִבִּי יוֹסֵי בֵּירִבִּי בּוּן יְהִיב לֵי גַּו צְלוֹחִיתָא. אָמַר רִבִּי שִׁמְעוֹן בֶּן חֲלַפְתָּא. וְלֹא מֵחֲלָזוֹן שָׁמַעְנוּ. וַחֲלָזוֹן יֵשׁ לוֹ גִידִּים וָעֲצָמוֹת. וְלֹא כֵן תַּנֵּי. כָּל־דָּבָר שֶׂאֵין לוֹ גִידִּים וָעֲצָמוֹת אֵינוֹ חַי יוֹתֵר מֵשִׁשָּׁה חֱדָשִׁים. דָּמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן בְּשֵׁם רַב זְבִיד. אַחַת לְשֶׁבַע שָׁנִים הַקָּדוֹשׁ בָּרוּךְ הוּא מַחֲלִף אֶת עוֹלָמוֹ. קָמְקָמָה מִיתְעַבֵּיד חו רב פדה. חר אפר מִיתְעַבֵּיד שֵׁר. מִימִיתה דְרֵישָׁא מִיעַבֵּיד עַקְרָב. ודמנייא סממי. תּוֹלַעְתָּא דְסוּסְיָא מִתְעַבְּדָא אורעי. וּדְתוֹרְתָא דברי. צָבוּעַ הַזָּכָר נַעֲשֶׂה נְקֵיבָה. עַכְּבְּרָא דְטוּרָא מִתְעַבֵּיד חֲזִיר בָּר. שִׁיזַרְתָּא דְּנוּנָא מִיתְעַבֵּיד נַדָּל. וּדְבַר נַשָּׁא חִיוִּי. אֵימָתַי. בִּזְמַן שֶׁאֵינוֹ כּוֹרֵעַ כָּל־קוֹמָתוֹ עַד הַשִּׁזְרָה. Mishnah216Quote from Mishnah 6. The entire paragraph is repeated in Chapter 6, on Mishnah 3. “He should not check his garments for lice nor read by candlelight,” etc. Even on weekdays it is forbidden since it is not decent229It seems that one should read with the Tosephta (16:22 ed. Liebermann) “On weekdays it is forbidden in public”. Opposed in the Shabbat.12a">Babli 12a by Rav Huna.. It was stated230Shabbat.12a">Babli 12a, Tosephta (16:22 ed. Liebermann). In these sources the statements of the anonymous Tanna and Abba Shaul are switched.: One who checks his garments takes and throws away; only he should not rub231If he caught a louse, he should throw it away and not kill it by rubbing it between thumb and a finger.. Abba Shaul says, he may rub and throw away, only he should not kill. Ḥizqiah said, one who kills a louse is like one who kills a camel232Shabbat.12a">Babli 12a, in the name of the Tanna R. Eliezer. Since mammals were slaughtered in the Tabernacle, killing a mammal on the Sabbath certainly is a capital crime. Shabbat.107b">Babli 107b.. Samuel broke off its hands and feet and gave if to the children233Since underage children do not have religious obligations, they may kill lice with impunity. The Shabbat.12a">Babli, 12a, reports the same from R. Naḥman.. Rebbi Yose ben Rebbi Abun put it in a flask234To kill the lice after the end of Sabbath.. Rebbi Simeon ben Ḥalafta said, did we not understand this from the purple snail? Does the purple snail have sinews and bones? But was it not stated: Any which has neither sinews nor bones does not live more than six months235While murder is always forbidden, killing a person who according to medical science does not have 12 months to live is not prosecutable. On the other hand, purple dye was used in creating the priestly vestments and the gobelins of the Tabernacle; therefore killing a purple snail for the production of dye is a capital crime. If a louse does not live a full year, killing it is a capital crime according to the second argument and does not create liability by the first. The two rules appear to be inconsistent. Cf. Chullin.58a">Babli Ḥulin 58a.? For Rebbi Yose ben Rebbi Abun said in the name of Rav236Red: Rebbi. Zevid, the Holy One, praise to Him, turns around His world once in seven years237While a louse qua louse cannot live a full year, it may morph into something which can; therefore killing it is forbidden on the Sabbath.. 238These sentences are difficult to understand. There exists a parallel in the Babli Bava qamma 16a where R. Ḥananel quotes the Yerushalmi in extenso:
ר׳ יוסי ב״ר בון בשם ר׳ זביד אחת לשבה הקב״ה מחליף עולמו ממוחו דרישא מתעבד עקרב ודמעיא סממה תולעתא דסוסיא מתעבדא עוראי. ודתורתא מתעבדא דברי עכברא דתורא מתעבד חזיר בר. שיזרתא דנונא מתעבדא נדל. דתניא צבוע זכר לאחר ז׳ שנִים נעשה ערפד ערפד לאחר ז׳ שנִים נעשה קימוש. קימוש לאחר ז׳
שנִים נעשה חיה ויש אומרים חוה חוה לאחר ז׳ שנִים נעשה שד שדרתו של אדם לאחר ז׳ שנִים נעשה נחש והני מילי בההוא דלא כרע במודים.
Rebbi Yose ben R. Abun in the name of R. Zevid: the Holy One, praise to Him, turns around His world once in seven years. The marrow in the head becomes a scorpion and that of innards a lizard. A horse worm turns into a wasp, that of cattle into a bee. The spine of a fish turns into a centipede. As is stated, a male hyena after seven years turns into a bat, a bat after seven years turns into a hedgehog, a hedgehog after seven years turns into a wild animal; some say a snake. A snake after seven years turns into a demon. A human’s spine after seven years turns into a snake; this refers to one who does not bow down at “we thank”.
Since all words in this version are identifiable, it has to be considered as lectio facilior. In the original version, קמקמה is unidentified (unlikely قمقام “moth”). Kohut proposes Farsi خمخم “crab”. Liebermann reads קמוסא “hedgehog”. The three words חו רב פדה should be read as one, חרפדה which is the same as ערפד “bat”. חר אפר again is a corruption of the same word. דמנייא seems to be a corruption of the word דמעיא quoted by R. Ḥananel. Also שר seems a misreading for שד “demon”.
The last sentence refers to the penultimate benediction in the Amidah, the main prayer, where one is required to bow down while reciting “we are thanking You”. This last statement is quoted in many Medieval liturgical tractates, starting with R. Amram Gaon’s Siddur.Qamqama turns into Ḥu-Rav-Padah. Ḥar-Efer turns into Šer. The head louse turns into a scorpion and the one of garments into a lizard. A horse worm turns into a wasp, that of cattle into a bee. A male hyena turns into a female, a field rat turns into a wild boar. The spine of a fish turns into a centipede, of a human into a snake. When? If he does not bow down with his entire spine239Shabbat.12b">Babli 12b. While the Mishnah forbids investigating one’s garments for lice Friday nights, he permits investigating food..
תַּנֵּי רִבִּי חִייָה. אֲבָל מִסְתַּכֵּל הוּא מַה שֶׁבְּכוֹס וּמַה שֶׁבִּקְעָרָה וְאֵינוֹ חוֹשֵׁשׁ. אִית דְּבָעֵי מֵימַר. שֶׁהוּא לְשָׁעָה. וְאִית דְּבָעֵי מֵימַר. מִפְּנֵי הַנְּקִיּוּת וּמִפְנֵי הַַסַּכָּנָה. מַה נְפִיק מִבֵּינֵיהוֹן. לְקַנֵּב חִיזְרִין. מַה דָּמַר. שֶׁהוּא לְשָׁעָה. אָסוּר. וּמַה דָּמַר. מִפְּנֵי הַנְּקִיּוּת וּמִפְנֵי הַסַּכָּנָה. מוּתָּר. רַב יִרְמְיָה סְלַק לְגַבֵּי רַבַסִּי. מְזַג לֵיהּ כַּסָּא. שְׁרֵי מִסְתַּכֵּל בֵּיהּ. אָֽמְרָה לֵיהּ בְּנֵי בֵיתֵיהּ. חֲמִי מַה הוּא עֲבִיד. אֲמַר לָהּ. דְּהוּא נָהוּג בְּשִׁיטָּתֵיהּ דְּרַבּוֹ. דְּתַנֵּי רִבִּי חִייָה. מִסְתַּכֵּל הוּא מַה שֶׁבְּכוֹס וּמַה שֶׁבִּקְעָרָה וְאֵינוֹ חוֹשֵׁשׁ. Rebbi Ḥiyya stated: But one may investigate what is in the cup or the pot without worry239Shabbat.12b">Babli 12b. While the Mishnah forbids investigating one’s garments for lice Friday nights, he permits investigating food.. Some want to say, because it is for a short time240A cursory inspection will not lead one to move a candle.; but some want to say because of cleanliness or danger241To inspect food for worms or other contamination is a biblical obligation which has precedence over rabbinic prohibitions.. What is the difference between them? To separate lettuce leaves242To prepare lettuce, the leaves have to be washed and/or inspected for worms and snails. This takes time.. For him who says, because it is for a short time, it is forbidden. For him who says, because of cleanliness or danger, it is permitted. Rav Jeremiah243The Babylonian Rav Jeremiah bar Abba, student and colleague of Rav who was nephew and student of R. Ḥiyya. Shabbat.12b">Babli 12b. visited Rav Assi, who mixed a cup for him. He started inspecting it. His house companion244Rav Assi’s wife. said to him, look what he is doing! He told her, because he follows his teacher’s245Rav. In the Babli, it was Rav Jeremiah’s servant who inspected the cup; in that version רַבֵּיהּ has to be translated “his master” with no reason indicated why Rav Jeremiah should follow R. Ḥiyya. argument, as Rebbi Ḥiyya stated: But one may investigate what is in the cup or the pot without worry.
וְלֹא יִקְרָא לְאוֹר הַנֵּר. שְׁמוּאֵל אָמַר. לֹא שָׁנוּ אֶלָּא אֶחָד. הָא שְׁנַיִם מֵאַחַר שֶׁהֵן יְכוֹלִין לִמְחוֹת זֶה עַל יְדֵי זֶה מוּתָּר. מַתְנִיתָא דִשְׁמוּאֵל פְּלִיגָא עֲלוֹי. אֶחָד הַנֵּר שֶׁהוּא יָכוֹל לְהַטּוֹתוֹ וְאֶחָד הַנֵּר שֶׁאֵינוֹ יָכוֹל לְהַטּוֹתוֹ. עוּלָּא בַּר יִשְׁמָעֵאל בְּשֵׁם רִבִּי לָֽעְזָר. אֲפִילוּ כַּמָּה. עַל דַּעְתֵּיהּ דְּרִבִּי לָֽעְזָר אֲפִילוּ גָבוֹהַּ כַּמָּה. אֲפִילוּ נָתוּן בְּבַיִת אֶחָד. אֲפִילוּ נָתוּן בִּסְפֵּיקֻלָה. “Nor read by candlelight”216Quote from Mishnah 6. The entire paragraph is repeated in Chapter 6, on Mishnah 3.. Samuel said, they stated that only for a single person246A single person may not do anything which might lead him to move a burning light (Shabbat 1:3:1" href="/Jerusalem_Talmud_Shabbat.1.3.1">Note 5), two people who can warn one another if one be tempted to touch the light may read together.. Therefore for two, who can hinder one another, it is permitted. Samuel’s baraita247Tosephta 1:11. This characterizes the Tosephta as Babylonian. disagrees with him: “Both a light which he can turn as one which he cannot turn.” Ulla bar Ismael in the name of Rebbi Eleazar: Even many. In the opinion of Rebbi Eleazar even if it248If the burning light is out of reach of the person who is reading. is very high, even if it is in (one)249With the Tosephta read אַחֵר “another”. house, even if it is on a look-out250Latin specula, -ae, f..
תַּנֵּי. שֶׁמָּא יִשְׁכָּח וְיַטֶּה. אָמַר רִבִּי יִשְׁמָעֵאל. אֲנִי אֶקְרָא וְלֹא אַטֶּה. וְשָׁכַח וְהָיָה קָרוּב לְהַטּוֹת. וְאָמַר. גְּדוֹלִים הֵן דִּבְרֵי חֲכָמִים שֶׁאָֽמְרוּ. שֶׁמָּא יִשְׁכָּח וְיַטֶּה. רִבִּי נָתָן אוֹמֵר. הִיטָּה אוֹתוֹ מַמָּשׁ. וְכָתַב עַל פִּנְקָסוֹ וְאָמַר. יִשְׁמָעֵאל בֶּן אֱלִישָׁע הִיטָָּה הַנֵּר בַּשַּׁבָּת. לִכְשֶׁיִּבָּנֶה הַבַּיִת יְהֵא חַייָב חַטָּאת. It was stated, lest he forget and turn251Shabbat.12b">Babli 12b. This is the reason why reading by candlelight is forbidden.. 252Tosephta 1:13, Shabbat.12b">Babli 12b.“Rebbi Ismael said, I will read but not turn. He forgot and almost turned. He said, how great are the words of the Sages who said, lest he forget and turn. Rebbi Nathan says, he actually turned and wrote on his writing tablet253aGreek πίναξ, -ακος, ὁ., Ismael ben Elisha turned the light on the Sabbath. When the Temple will be rebuilt he is liable for a purification sacrifice.”
תַּמָּן תַּנִּינָן. אַל תַּאֲמֵן בְּעַצְמָךְ עַד יוֹם מוֹתָךְ. מַעֲשֶׂה בְּחָסִיד אֶחָד שֶׁהָיָה יוֹשֵׁב וְשׁוֹנֶה. אַל תַּאֲמֵן בְּעַצְמָךְ עַד יוֹם זִקְנוּתָךְ. כְּגוֹן אֲנִי. אֲתַת חָדָא רוּחָא וּנְסִיתֵיהּ. וּשְׁרֵי תָהִי בֵיהּ. אָֽמְרָה לֵיהּ. לֹא תִצּוֹק. רוּחַ אֲנָא. אֲזִיל וְאִישְׁתַּוֵּי לַחֲבֵרֶיךָ. There, we have stated253Avot 2:4" href="/Pirkei_Avot.2.4">Mishnah Avot 2:4.: “Do not believe in yourself up to the day of your death.” It happened that a pious man sat and stated, do not believe in yourself up to your old age, as I Am. There came a spirit to tempt him, and he started to err after her254He asked her for sex.. She told him, do not feel bad, I am a spirit. Go and be equal to your colleagues255Formulate the Mishnah to read “up to the day of your death.”.
בֶּאֱמֶת הַחַזָּן רוֹאֶה אֵיכָן הַתִּינוֹקוֹת קוֹרִין כול׳. אָמַר רִבִּי לָֽעְזָר. כָּל־מָקוֹם שֶׁשָּׁנִינוּ. בְּאֱמֶת. הֲלָכָה לְמֹשֶׁה מִסִּינַי. מָהוּ מְתַקֵּן. רָאשֵׁי פְרָקִים פְּסוּקִין. תַּנֵּי. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר. הַתִּינּוֹקוֹת מְתַקְּינִין לָהֶן רָאשֵׁי פְסוּקֵיהֶן לְאוֹר הַנֵּר. מַיי כְדוֹן. אִילֵּין בָעֵיי דְּיִטְפֵי בוּצִינָּא. וְאִילֵּין לָא בָעֵיי דְּיִטְפֵי בוּצִינָּא. Mishnah: “In truth they said that the teacher may look where the children are reading.” Rebbi Eleazar said that every place where they stated “in truth” it is practice going back to Moses on Mount Sinai256Shabbat 10:4:3" href="/Jerusalem_Talmud_Shabbat.10.4.3">Chapter 10 (Note 48), Kilayim 2:1:9" href="/Jerusalem_Talmud_Kilayim.2.1.9">Kilaim 2:2 Note 36, Terumot 2:1:5" href="/Jerusalem_Talmud_Terumot.2.1.5">Terumot 2:1 Note 16, Nazir 7:3:6" href="/Jerusalem_Talmud_Nazir.7.3.6">Nazir 7:3 Note 179 (in Chapter 10 and Nazir in the name of R. Eliezer); Shabbat.92b">Babli 92b, Bava meṣiˋa 60a. Since the prohibition to read by candlelight is purely rabbinic, the expression “going back to Moses on Mount Sinai” is an exaggeration. Probably it simply should say “it is practice”, i. e., without dissent; this is the formulation of the Shabbat.92b">Babli, 92b.. What does he have to put in order? The beginnings of paragraphs [or] verses257Since one does not teach children new subjects on the Sabbath but one helps them to commit to memory what they did learn during the week, all they have to see are the beginnings of verses to remember the full text.. It was stated258Tosephta 1:12.: “Rabban Simeon ben Gamliel said, children prepare the beginnings of verses by candlelight.” What about it? These want the light to go out7Since school children are interested in having the light go out so they do not have to study any more, one does not have to be afraid that they will move the light for better reading., those259The adults who are forbidden to read by candlelight. do not want the light to go out.
כַּיּוֹצֵא בוֹ לֹא יֹאכַל הַזָּב עִם הַזָּבָה כול׳: תַּנֵּי. רִבִּי שִׂמְעוֹן בֶּן לָֽעְזָר אוֹמֵר. רְאֵה עַד אֵיכַן פָּֽרְצָה טַהֳרָה. שֶׁנֶּאֱמַר כִּ֡י מְעַט֩ אֲשֶׁר־הָיָ֙ה לְךָ֤ לְפָנַי֙ וַיִּפְרוֹץ לָרוֹב. וּבֵית֙ אֲב֣וֹתֵיהֶ֔ן פָּֽרְצ֖וּ לָֽרוֹב: שֶׁלֹּא גָֽזְרוּ לוֹמַר שֶׁלֹּא יֹאכַל טָהוֹר עִם הַטָּמֵא. אֶלָּא אָֽמְרוּ לֹא יֹאכַל הַזָּב עִם הַזָּבָה. הָא זָב עִם מְצוֹרָעַת מוּתָּר. וְיָשַׁ֛ב מִח֥וּץ לְאָֽהֳל֖וֹ וְלֹא מִחוּץ לְאָֽהֳלָהּ. מְצוֹרָע עִם זָבָה אָסוּר. מְצוֹרָע עִם מְצוֹרָעַת אָסוּר. Mishnah216Quote from Mishnah 6. The entire paragraph is repeated in Chapter 6, on Mishnah 3.: “Similarly, the male sufferer from gonorrhea should not eat with a female sufferer from flux.” It was stated260Shabbat.13a">Babli 13a, Tosephta 1:14.: Rebbi Simeon ben Eleazar says, look how far purity did spread, as it is said261Genesis.30.30">Gen. 30:30., for the little which you had expanded mightily; 2621Chr. 4:38. The implication is that in both cases the increase was the reward of exact observation of the rules of purity.and their families expanded mightily. They did not decide to say, the pure may not eat with the impure263From the parallels it is clear that one should not read “the pure may not eat with the impure (m.)” but “the pure may not eat with the impure (f.)”, i. e., a husband may not eat with his wife during her menstrual impurity. They did not have to spell this out because people by themselves followed this rule., but they said, the male sufferer from gonorrhea should not eat with a female sufferer from flux264As an example of the general rule that a male may not eat with a woman with whom he could not sleep.; therefore the male sufferer from gonorrhea with a female sufferer from skin disease is permitted265Since a female sufferer from skin disease is not restricted in her sexual activity as will be shown in the next sentence.. He shall dwell outside his tent266Leviticus.14.8">Lev. 14:8. The “tent” is an euphemism for the wife with whom he sleeps, as in Deuteronomy.5.27">Deut. 5:27, where Moses reports that he was commanded by God to tell the people “to return to their tents” after the epiphany of Sinai where they had been forbidden intercourse for three days prior (Exodus.19.15">Ex. 19:15), except for Moses who was commanded “to stay with Me” (Deuteronomy.5.28">Deut. 5:28).
The use of the masculine suffix, his tent, is interpreted to exclude the female from restriction of sexual activity. The verse refers to the healed sufferer from skin disease in the process of his purification. There is a dispute whether the prohibition of sexual relations extends to the time of actual sickness. The Babylonian sources [Keritot.8b">Keritut 8b, also Moˋed qatan 7a; Sifra Mesoraˋ Parashah 2(11)] are unanimous that the prohibition does not extend. This also seems to be implied by Negaim 14:2" href="/Mishnah_Negaim.14.2">Mishnah Negaˋim 14:2. But the text here implies that any male sufferer from skin disease is forbidden sexual relations (which in Sifra is labelled as opinion of R. Yose ben R. Jehudah.) but not outside her tent. A male sufferer from skin disease with a female sufferer from flux is forbidden; a male sufferer from skin disease with a female sufferer from skin disease is forbidden267Since the prohibitions only depend on the status of the male..
תַּנֵּי. בֵּית שַׁמַּי אוֹמְרִים. לֹא יֹאכַל זָב פָּרוּשׁ עִם זָב עַם הָאָרֶץ. וּבֵית הִלֵּל מַתִּירִין. וּמַה טַעֲמֵיהוֹן דְּבֵית הִלֵּל. זֶה זָב וְזֶה זָב. וּמַה טַעֲמְהוֹן דְּבֵית שַׁמַּי. שֶׁהוּא מִתְרַגֵּל עִמּוֹ בִימֵי טוּמְאָתוֹ הוּא מִתְרַגֵּל עִמּוֹ בִימֵי טַהֳרָתוֹ. רִבִּי חִייָה רוֹבָה מְפַקֵּד לְרַב. אִין אַתְּ יְכִיל מֵיכוּל כָּל־שַׁתָּה חוּלִין בְּטָהֳרָה אֲכוֹל. וְאִם לָאו תְּהֵא אֲכִיל שִׁבְעָה יוֹמִין מִן שַׁתָּא. It was stated268Shabbat.3a">Babli 3a, Tosephta 1:15.: “The House of Shammai say, a Pharisee sufferer from gonorrhea may not eat with a vulgar269A vulgar person is one who does not observe the rules of purity outside of the Temple and cannot be trusted to tithe his produce. A Pharisee is a person who observes these obligations with all their rabbinic additions, cf. Introduction to Tractate Demay. It is possible that here the labels “vulgar” and “Pharisee” refer only to the observation of the rules of purity in daily life. sufferer from gonorrhea, but the House of Hillel permit it.” What is the reason of the House of Hillel? This one suffers from gonorrhea and that one suffers from gonorrhea270Since the sufferer from gonorrhea is severely impure, even if he is Pharisee he cannot eat anything in purity.. But what is the reason of the House of Shammai? If he gets used to him during the days of his impurity he will remain used to him in the days of his purity271A pure Pharisee cannot eat with a vulgar person because the latter by his touch will make the food impure.. The Elder Rebbi Ḥiyya commanded Rav272Who came from Babylonia, an impure country, where eating one’s food in purity is impossible in principle., if you are able to eat profane food in purity the entire year long, eat it. But if not, eat it seven days per year273The Days of Repentance between New Year’s Day and the Day of Atonement [ROSH Rosh Hashanah, end, in the name of Raviah (ed. Aptowitzer) vol. 2 p. 208, cf. the earlier sources noted there, Shabbat 1:3:1" href="/Jerusalem_Talmud_Shabbat.1.3.1">Note 6]..
מִיכָּן הָיָה רִבִּי פִינְחָס בֶּן יָאִיר אוֹמֵר. זְרִיזוּת מְבִיאָה לִידֵי נְקִיּוּת. נְקִיּוּת מְבִיאָה לִידֵי טַהֳרָה. טַהֳרָה מְבִיאָה לִידֵי קְדוּשָּׁה. קְדוּשָּׁה לִידֵי עֲנָוָה. עֲנָוָה לִידֵי יִרְאַת חֵטְ. יִרְאַת חֵטְ לִידֵי רוּחַ הַקּוֹדֶשׁ. רוּחַ הַקּוֹדֶשׁ לִידֵי חֲסִידוּת. חֲסִידוּת לִידֵי תְחִיַּית הַמֵּתִים. תְּחִיַּית הַמֵּתִים לִידֵי אֵלִיָּהוּ זָכוּר לַטּוֹב. זְרִיזוּת לִידֵי נְקִיּוּת. וְכִלָּה וְכִיפֵּר. נְקִיּוּת לִידֵי טַהֳרָה. וְכִפֶּ֥ר עָלֶי֛הָ הַכֹּהֵן֭ וְטָהֵֽרָה. טַהֳרָה לִידֵי קְדוּשָּׁה. וְטִֽיהֲרוֹ וְקִידְּשׁוֹ. קְדוּשָּׁה לִידֵי עֲנָוָה. כִּי֩ כֹ֨ה אָמַ֜ר רָ֣ם וְנִישָּׂא שׁוֹכֵן עַד֙ וְקָד֣וֹשׁ שְׁמ֔וֹ מָר֥וֹם וְקָד֖וֹשׁ אֶשְׁכּ֑וֹן וְאֶת־דַּכָּא֙ וּשְׁפַל־ר֔וּחַ. עֲנָוָה לִידֵי יִרְאַת חֵטְ. דִּכְתִיב עֵ֣קֶב עֲ֭נָוָה יִרְאַ֣ת יְי. אָמַר רִבִּי יִצְחָק בַּר אֶלְעָזָר. מַה שֶׁעָשָׂת חָכְמָה עֲטָרָה לְרֹאשָׁהּ עָשָׂת עֲנָוָה עֵקֶב לְסוּלְייָסָהּ. דִּכְתִיב רֵ֘אשִׁ֤ית חָכְמָ֨ה ׀ יִרְאַ֬ת יְי. וּכְתִיב עֵ֣קֶב עֲ֭נָוָה יִרְאַ֣ת יְי. יִרְאַת חֵטְ לִידֵי רוּחַ הַקּוֹדֶשׁ. דִּכְתִיב אָ֗ז תָּ֭בִין יִרְאַ֣ת ה' וְדַ֖עַת אֱלֹקִים תִּמְצָֽא׃ רוּחַ הַקֹּדֶשׁ לִידֵי חֲסִידוּת. דִּכְתִיב אָ֤ז דִּבַּ֪רְתָּֽ־בְחָ֡זוֹן לַֽחֲסִידֶ֗יךָ. חֲסִידוּת לִידֵי תְחִיַּית הַמֵּתִים. דִּכְתִיב וְנָֽתַתִּ֨י רוּחִ֤י בָכֶם֙ וִֽחְיִיתֶ֔ם. תְּחִייַת הַמֵּתִים לִידֵי אֵלִיָּהוּ זָכוּר לַטּוֹב. דִּכְתִיב הִנֵּ֤ה אָֽנֹכִי֙ שׁוֹלֵחַ לָכֶ֔ם אֵת֭ אֵלִיָּ֣ה הַנָּבִ֑יא לִפְנֵ֗י בּ֚וֹא י֣וֹם יְי הַגָּד֭וֹל וְהַנּוֹרָֽא וְהֵשִׁ֤יב לֵֽב־אָבוֹת֙ עַל־בָּנִ֔ים וְלֵ֥ב בָּנִי֭ם עַל־אֲבוֹתָ֑ם. תַּנֵּי בְשֵׁם רִבִּי מֵאִיר. כָּל־מִי שֶׁהוּא קָבוּעַ בְּאֶרֶץ יִשְׂרָאֵל וְאוֹכֵל חוּלָיו בְּטַהֳרָה וּמְדַבֵּר בְּלָשׁוֹן הַקּוֹדֶשׁ וְקוֹרֵא אֶת שְׁמַע בַּבּוֹקֶר וּבָעֶרֶב מוּבְטַח לוֹ שֶׁהוּא מֵחַיֵּי הָעוֹלָם הַבָּא. 274This baraita is the end of the Babylonian Mishnah Soṭah (quoted in Avodah zarah 20b); it is not in the Yerushalmi Mishnah. The entire paragraph appears in a slightly different version (adapted to the Babylonian Mishnah) in the hand of the first corrector in Šeqalim 3:4; the differences will be indicated in the Notes. The Šeqalim text, with the Babylonian version, consist- ently has the full form “a brings to b”.
There also exists a Genizah text edited by L. Ginzberg (op. cit. Shabbat 1:1:2" href="/Jerusalem_Talmud_Shabbat.1.1.2">Note 25 p. 66ff.) which here is too fragmentary to be of much use.
The different version has the sequence cleanliness purity holiness meekness fear of sin piety Holy Spirit resurrection. In Yerushalmi sources it also is found in Cant. rabba 1(9) whereas the version in the text here is in the Munich ms. of the Babli Avodah zarah 20b. The Šeqalim text is reproduced in Midrash Prov. Chap. 15[32]. The different implications naturally require different verses.“From here did Rebbi Phineas ben Yair say, promptitude brings to cleanliness, cleanliness brings to purity, purity brings to holiness, holiness to meekness, meekness to fear of sin, fear of sin to the Holy Spirit, the Holy Spirit to piety, piety to the Resurrection of the Dead, the Resurrection of the Dead through Elijah, may his remembrance be a blessing.”“Promptitude to cleanliness,” he finishes, and he atones275It seems that the correct quote is given in Šeqalim: וְכִלָּה֙ מִכַּפֵּ֣ר he finishes to atone (Leviticus.16.20">Lev. 16:20). The High Priest, who has to perform all the rites of the day of Atonement unaided, has to be quick because only if he finishes all required ceremonies will there be atonement..“Cleanliness to purity,” the Cohen shall atone for her, then she will be pure276Leviticus.12.8">Lev. 12:8..“Purity to holiness,” he shall purify it and sanctify it277Leviticus.16.19">Lev. 16:19..“Holiness to meekness,” for so says the High and Elevated One, Who thrones eternally, His name is Holy, in sublimity and holiness I dwell, and the suppressed and of meek spirit278Isaiah.57.15">Is. 57:15. The verse is explained differently in the Megillah.31a">Babli, Megillah 31a..“Meekness to fear of sin,” the consequence of meekness is fear of the Eternal279Proverbs.22.4">Prov. 22:4. In the first quote, the implied meaning “consequence” is intended, in the second the original meaning “heel”.. Rebbi Isaac bar Eleazar said, what wisdom proclaimed as a crown to its head, meekness made a heel for its sandal280Latin solea, -ae f. “sandal”., for it is written, the head of wisdom is the fear of the Eternal281Psalms.111.10">Ps. 111:10. The usual meaning is the beginning of wisdom is …, but it is written, the heel of meekness is fear of the Eternal279Proverbs.22.4">Prov. 22:4. In the first quote, the implied meaning “consequence” is intended, in the second the original meaning “heel”..“Fear of sin to the Holy Spirit,” as it is written, then you will understand and knowledge of God you will find282Proverbs.2.5">Prov. 2:5..“The Holy Spirit to piety,” as it is written, then You spoke in a vision to Your pious283Psalms.89.20">Ps. 89:20..“Piety to the Resurrection of the Dead,” as it is written, I shall give My Spirit into you and you will live284Ezekiel.37.14">Ez. 37:14..“The Resurrection of the Dead through Elijah, may his remembrance be a blessing,” as it is written, behold I am sending to you Elijah the prophet, before the coming of the great and awesome day of the Eternal, that he turn the fathers’ hearts to the sons and the sons’ hearts to their fathers285Malachi.3.23-24">Mal. 3:23–24..It was stated in the name of Rebbi Meïr: Anybody permanently in the Land of Israel who eats his profane food in purity, speaks in the holy language, and recites the Shemaˋ mornings and evenings is assured to participate in the life of the World to Come286In Šeqalim: “… eats his produce in purity, …, may be told that …”..