Beitzah 18b (יח:) — the Talmud in English

Rav Naḥman bar Yitzḥak said: There are times when a person comes

in hot weather, and bathes even in flax

water.

And we raise an objection:

That works during the hot season.

But during the rainy season—

what can be said?

Rav Naḥman bar Yitzḥak said: There are times when a person comes from the field soiled with mud and excrement, and bathes even during the rainy season

in foul water.

And we raise an objection:

That works with regard to Shabbat; but on Yom Kippur,

when one may not bathe—

what can be said?

How can one immerse in it for the sake of a mitzva?

Rava said: Is there anything that is permitted on Shabbat but prohibited on Yom Kippur?

Rather, since it is permitted on Shabbat—

it is also permitted on Yom Kippur.

And we raise an objection:

But does Rava accept the principle “since

that such is the case”?

But didn’t we learn: One who suffers from toothache

on Shabbat

may not rinse his mouth with vinegar,

since this is a medicinal treatment.

But he may dip

his bread in vinegar and eat it

as usual. And if he is healed—

he is healed.

This indicates that rinsing with vinegar is prohibited in every circumstance.

And we raise a contradiction against it

from that which was taught:

He may not rinse and spit it out, but he may rinse and swallow it!

And Abaye said: When we likewise learned

that he may not rinse in

the Mishna—

it was not

“he may rinse and spit it out” that we learned.

But he may rinse and swallow it.

And Rava said: Even if you say

that the tanna of the Mishna prohibits

rinsing and swallowing,

it is not difficult.

Here,

before dipping,

before he began dipping his food, it does not appear to be a medicinal treatment.

Here,

after dipping,

once he has already finished eating, it appears to be a medicinal treatment.

And if it is so

that we apply the principle “since,”

let us say: Since it is permitted before dipping—

it should also be permitted after dipping!

And we answer:

He retracted

from his position,

Rava, with regard to that matter

of vinegar, and he stated the reasoning based on “since” only after retracting his earlier position.

We inquire:

And from where

with regard to that matter

can it be established that he retracted?

Perhaps it was from this

principle of “since” that he

retracted!

And we answer:

It should not enter your mind

that he retracted his position concerning the principle of “since.”

For

this

was taught: All those obligated to immerse may immerse in their usual manner, whether on Tisha BeAv or on Yom Kippur.

And this must necessarily be because of the principle of “since”!

We learned in the Mishna:

And they agree that one may purify water by placing it in a stone vessel, and so on.

We inquire:

What is the meaning of “but one may not immerse

” mean?

the vessel

that is impure

by means of

purifying

its water

that is impure,

in order to purify it

also as a vessel

on a Festival?

We inquire:

Who is the author of the Mishna?

It is

neither Rabbi

nor

the Rabbis.

As it was taught: One may not immerse the vessel by means of its water in order to purify it, and one may not purify the water by placing it in a stone vessel, according to Rabbi.

And the Sages say: One may immerse a vessel by means of its water in order to purify it, and one may purify the water by placing it in a stone vessel.

In light of this beraita, the difficulty arises:

Who is

the author of the Mishna—which opinion does our Mishna follow?

If it is Rabbi—

there is a difficulty with regard to purifying the water,

as Rabbi does not permit purifying water in this manner, whereas our Mishna permits it.

If it is the Rabbis—

there is a difficulty with regard to immersing the vessel,

as the beraita permits immersing a vessel by means of its water, whereas the Mishna here prohibits it.

And we answer:

If you wish, say

that our Mishna is according to

Rabbi

and

if you wish, say

that our Mishna is according to

the Rabbis.

opinion.

And the Gemara explains:

If you wish, say that it is according to Rabbi,

and we will establish it as follows:

a.

The first clause of the beraita,

which states that one may not immerse an impure vessel by means of its water, is speaking

on a Festival,

when purifying water in this manner is permitted, while immersing the vessel is prohibited.

b.

And the final clause

of the beraita, which states according to Rabbi that one may not purify water by placing it in a stone vessel, is speaking

on Shabbat.

c.

And

if

the entire Mishna

were speaking

on a Festival,

then according to Rabbi, purifying the water on a Festival is permitted, while immersing the vessel is prohibited.