Shabbat 10b — the Talmud in English

And we answer:

No

the payment for a bathhouse is not comparable to a lavatory.

For perhaps ![](pamud.bmp "

precise column location")

a lavatory is different, for it is repulsive, and a derogatory name is applied to it. And because of this Ravina was uncertain regarding its designation. But a bathhouse, which is not so repulsive, it is obvious that it does not become forbidden merely through designation.

and its name carries a disgraceful association. Therefore Ravina was uncertain whether designation alone is sufficient to prohibit its use. But regarding a bathhouse, which is not so repulsive, it is obvious that designation alone does not prohibit its use.

We learned in the aforementioned beraita: A place where people stand there naked—there is no greeting there!

And we say:

This supports

this beraita

for Rav Hamnuna in the name of Ulla, who said: It is forbidden for a person to give [A0014]say

Рава Хамуны от имени Улы, который сказал:

“peace” to his fellow in a bathhouse ,

because

it is stated: “And he called it [A0018]Gideon called the Holy One, blessed is He,

Гидеон Всевышнего

the Lord is Peace”!

It follows that this is one of the names of the Holy One, blessed is He. Therefore it is forbidden to mention it in a bathhouse.

And we raise an objection:

If so,

what people are accustomed to say

“faithfulness”

[faith] in order to establish the truth of their words,

is it also forbidden to say it in a lavatory, for

it is

written: “the faithful God”?

And just because of this, is it considered His name, of the Holy One, blessed is He?

And if you would say, so too

it is forbidden,

but Rava bar Meḥasya said that Rav Ḥama bar Gurya said that Rav said: It is permitted to say “faithfulness” in a lavatory.

It follows that despite the fact that the Holy One, blessed is He, is designated by this, it nevertheless is not important as a name. And what is different about “peace,” that it is considered a name?

And we answer:

There

with “faithfulness,”

the name

of the Holy One, blessed is He,

Himself is not called so,

but it is merely an adjectival name,

for

this

we translate

[in the translation of Onkelos]

“the faithful God,”

meaning: He is faithful, and not “the God of faithfulness.”

But

here,

the very

name itself is called “peace,” for

this

is written: “And he called it, the Lord is Peace.”

That is, the Lord whose name is Peace.

And Rava bar Meḥasya said that Rav Ḥama bar Gurya said that Rav said: One who gives a gift to his fellow must inform him

beforehand, and say to him: I will give you such-and-such a gift! So that it will be in a respectful manner. For perhaps the other will be embarrassed to accept it, and through informing him, they will reconcile matters between them with words, and he will no longer be embarrassed by the matter. And likewise, if he already gave it to him in his house without the recipient’s knowledge, he must inform him that he gave it to him, since through this they will love one another.

And the source of this law is from what

is stated:

“And you, speak to the children of Israel, saying: Nevertheless, you shall observe My Shabbatot, for it is a sign between Me and you throughout your generations,”

“to know that I am the Lord who sanctifies you.”

For the Holy One, blessed is He, commanded Moses to inform Israel that He wished to sanctify them through the Shabbat.

It was taught likewise:

It is written

“to know that I am the Lord who sanctifies you.” The Holy One, blessed is He, said to Moses: I have a good gift in My treasury, and Shabbat is its name. And I wish to give it to Israel. Go and inform them!

For one who gives a gift to his fellow must inform him.

From here Rabbi Shimon ben Gamaliel said: One who gives bread to a child must inform his mother

that from him the bread came into the hand of her son.

And we examine this:

What does he do

with the child, so that his mother will know of this?

Abaye said: He rubs

[rubs]

him

the child

with oil

[oil] between his eyes,

and fills him with blue eye-paint

[applies blue eye-paint to him] around his eyes. And when his mother sees him in this condition, she will ask him who did this to him, and the child will say to her: So-and-so did this, and he also gave me bread.

We further examine this:

But nowadays, when we are concerned about sorcery,

and if he does this, the mother will suspect him of sorcery,

what

can be done so that the mother will know?

Rav Pappa said: He rubs

[rubs]

him with some of the same kind

of food that he gave him, and through this the mother will know.

And we raise an objection to Rav’s statement:

Is that so? But Rav Ḥama son of Rabbi Ḥanina said: One who gives a gift to his fellow need not inform him. As it is stated: “And Moses did not know that the skin of his face had become radiant when He spoke with him”!

For the Holy One, blessed is He, did not inform him of this gift of the rays of glory that he had acquired.

And we answer:

It is not difficult. This

that “he need not inform him” means

in a matter that is destined to become known

that it was given to him even if he does not inform him, like the rays of glory of Moses.

And this

that “he must inform him” means

in a matter that is not destined to become known

if he does not inform him.

And we raise an objection:

But Shabbat, for

its giving

is destined to become known,

and nevertheless the Holy One, blessed is He, said to Moses that he should inform Israel.

And we answer: The Holy One, blessed is He, commanded him to inform them not about Shabbat itself, but about

the giving of its reward.

And that is not destined to become known.

Rav Ḥisda

[who was a koen]

was holding in his hand two

pairs of

gifts

of the foreleg, cheeks, and stomach

of an ox.

He said: Whoever comes and tells me a new teaching in the name of Rav

that I have not yet heard,

I will give it to him

these gifts! [For the gifts of the foreleg, cheeks, and stomach are non-sacred, and it is permitted to feed them to non-koanim].

Rava bar Meḥasya said to Rav Ḥisda: Rav said this: One who gives a gift to his fellow must inform him. As it is stated, “to know that I am the Lord who sanctifies you.”

He gave them to him

the foreleg, the cheeks, and the stomach, in accordance with his promise.

Rava bar Meḥasya said to Rav Ḥisda: Are Rav’s teachings so beloved to you,

that you give gifts because of them?

He said to him: Yes!

He said to him

Rava bar Meḥasya:

This is what Rav said: A statement, upon the one who wears it—

is precious!

For a garment is precious to the one who is accustomed to wearing it. So too, you, who are Rav’s student and are accustomed to his teachings; therefore you pursue them so greatly.

He said to him

Rav Ḥisda: And did Rav indeed

say so?

For the teaching

latter

of Rav that you just stated

is preferable to me

even more

than the former

that you stated in his name [that one who gives a gift to his fellow must inform him].

And if I had been holding

additional gifts

in my hand, I would have

I would have

given them to you

for this teaching.

And Rava bar Meḥasya said that Rav Ḥama bar Gurya said that Rav said: A person should never distinguish

his

son among

the other

sons

to favor him over them.

For because of the weight of two sela

of fine wool

[clean wool that was shorn from sheep that had been wrapped in a garment from the first day of their lives so that their wool would not become soiled. Rashi below, 54a]

that Jacob gave to Joseph more than

to

his other sons, his brothers became jealous of him, and the matter developed and

caused

our ancestors to descend to Egypt.

And Rava bar Meḥasya said that Rav Ḥama bar Gurya said that Rav said: A person should always seek out and dwell in a city whose settlement is recent.

That is, a new city in which people have settled only recently.

For because its settlement is recent, its sins are few.

For its inhabitants have not yet had time to sin there greatly. And the Holy One, blessed is He, does not punish it until its measure of sins is filled. As

it is stated

concerning Lot, who said to the angels who overturned Sodom:

“Behold, please, this city is near to flee there, and it is small.”

And we explain:

What is “near”? If you say

the meaning of

“near” is

that it is near

to flee to it,

and

the meaning of “small” is that it is

small

and you need not be concerned about its preservation,

but they themselves see it

the angels themselves saw that this was so, so why did Lot need to say this to them?

Rather,

necessarily, “near” means that it had been settled recently, and this is what he said to them:

Since its settlement is recent, its sins are few

[few], and it does not deserve to be destroyed.

Rav Avin said: What is the verse

from which we learn that Zoar was settled after the settlement of Sodom [and because of this it was not destroyed]?

For it is written: “Let me flee, please

there.”

“Please” has the numerical value of fifty-one.

And from here it follows that it had been established for fifty-one years.

And

the years of its settlement

of Sodom

at that time were

fifty-two

years. It follows that the settlement of Sodom preceded the settlement of Zoar by one year.