Shabbat 147a — the Talmud in English

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One who shakes his cloak on Shabbat

from the dust upon it —he is

liable to a sin-offering.

For this is its whitening. And he is liable on account of “laundering.”

And we said this

that he is liable

only with a

new cloak.

But with

shaking an

old cloak, we have no issue with it.

For since it is not customary to be particular about it, it is not considered “whitening.”

And we said this

that he is liable

only with black [

a black cloak]. Because the dust spoils its appearance, and he is particular about it.

But

with a cloak

white

or

red [

white or red], about which he is not particular,

we have no issue with it.

And

even with black,

he

is liable on account of “laundering” specifically where

he is particular about them

so that dust should not cling to it. But when he is not particular about this, there is no issue of “laundering.”

Ulla happened to come to Pumbedita. He saw that the Sages were

were

shaking

[shaking]

their cloaks

free of dust.

He said: The Sages are desecrating Shabbat.

For they are transgressing the prohibition of “laundering.”

Rav Yehuda said to the Sages: Shake them in his presence [

shake your cloaks in his presence]. And do not be concerned about his words. Because

we are not particular at all

about dust that clings to the cloak. Therefore, it is not “laundering.”

Abaye was standing before Rav Yosef. Rav Yosef said to him

Rav Yosef said to Abaye:

Give me

the

my cap [

my hat].

Abaye saw

Abaye

that there was dew upon it [

that there was dew upon the cap]. And because of this,

he was withholding himself [

preventing] himself

from giving it to him

Rav Yosef’s cap.

Rav Yosef said to him: Shake

the cap and

cast

the dew off it. And there is no issue of “laundering” in this, for

we are not particular at all.

Rav Yitzhak bar Yosef said in the name of Rabbi Yohanan: One who goes out

to the public domain

with a folded cloak

when it is

placed upon his shoulder [

after he placed it upon his head, he raised its edges onto his shoulders]

on Shabbat,

he is

liable to a sin-offering.

On account of the prohibition of carrying out. For this is not the manner of dress, but rather the manner of a burden.

It was also taught so: Merchants of clothing who go out with folded cloaks placed upon their shoulders on Shabbat

they are

liable to a sin-offering.

And

not

only concerning merchants of clothing did they say

so.

Rather, every person

who goes out in this manner is liable to a sin-offering. And they said this concerning merchants of clothing

only

because

it is the way of sellers to go out in this manner.

And a shopkeeper who goes out with coins tied to him in his garment is liable to a sin-offering.

And not only concerning a shopkeeper did they say

so.

Rather

concerning

every person. Rather

they said this concerning a shopkeeper because

it is the way of a shopkeeper to go out in this manner.

And the Rattanim [

people called this because of the name of their place]

go out

on Shabbat

with scarves upon their shoulders.

And it is not considered a burden, but rather is the manner of dress.

And

not

only concerning the Rattanim did they say

so.

Rather, concerning every person. Rather

they said “Rattanim” because

it is the way of the Rattanim to go out in this manner.

Rabbi Yehuda said: There was an incident involving Hyrcanus, the son of Rabbi Eliezer ben Hyrcanus, who went out with a scarf upon his shoulder on Shabbat. Except that

there was

a thread [

a thread] from the scarf

wrapped around his finger.

For only in this manner would he go out with the scarf, so that it would not fall from his shoulder. But otherwise, it is not the manner of dress.

And when the matter came before the Sages, they said:

It is permitted to go out with a scarf upon his shoulder,

even

when

there is no thread wrapped around his finger.

For in every manner it is the manner of dress.

Rav Nahman bar Rav Hisda expounded in the name of Rav Hisda: The halakha is that even though there is no thread wrapped around his fingers

it is permitted to go out with a scarf upon his shoulder.

Ulla happened to come to the house of Asi bar Hini. They asked him: What is the ruling on making a gutter

from his garments

on Shabbat?

And shortly below it will be explained what this is.

He said to them: This is what Rabbi Ilai said: It is forbidden to make a gutter on Shabbat.

And we examined it:

What is a “gutter”?

Rav Zeira said: Babylonian pockets.

When the garments were long and reached the ground, they would raise their edges and fold them upward, and hold them folded with cords. Through this, a pocket was formed in the garment, resembling a gutter.

And Rabbi Ilai forbade doing this, because it is like improving a utensil.

Rabbi Yirmeya was sitting before Rabbi Zeira.

And he was folding his tunic in his presence,

and said to him: What about this

in regard to Shabbat?

And he said to him: It is forbidden.

And he folded it again in another manner and asked him:

And what about this?

And again he

said to him: It is forbidden.

Rav Pappa said: Take this principle in your hand: Every

folding of a garment that one does

with the intention of gathering [

so that the garment will remain gathered in this manner permanently]

is forbidden

to do on Shabbat, because it is improving a utensil.

And everything that

he does in order

to beautify himself

with it temporarily, and not permanently,

is permitted.

As with Rav Shisha, son of Rav Idi, who beautifies himself with his scarf

on weekdays

he did.

It follows that this is his customary manner. Therefore, it is permitted even on Shabbat, for he does not do it for the purpose of improving a utensil.

When Rav Dimi came, he said: Once Rabbi went out to the field

on Shabbat,

and the two sides of his cloak

the lower ones, from his right and his left,

were placed upon his shoulder. Joshua ben Zeruz, the son-in-law of Rabbi Meir, said before him:

But

did Rabbi Meir not deem this liable to a sin-offering?

For Rabbi Meir said that it is the manner of a burden and not the manner of dress, and one is liable a sin-offering for carrying it out.

He said to him

Rabbi [said]: Indeed,

did Rabbi Meir examine this far?

And he accepted his words, and

Rabbi lowered

the sides of

his cloak

from his shoulder and lowered them below.

When Ravin came, he said: It was not

with

Joshua ben Zeruz

that the incident occurred.

Rather, it was Joshua ben Kaposai.

He was

the son-in-law of Rabbi Akiva. And he said

to Rabbi: But

did Rabbi Akiva not deem this liable to a sin-offering?

And

Rabbi

said to him: Did Rabbi Akiva examine this far?

And

Rabbi lowered

his

cloak,

and accepted his words.

When Rav Shmuel bar Rav Yehuda came, he said: “Rabbi was asked,”

Rabbi

it was stated.

For Rabbi did not in fact act in this manner. Rather, a question was asked before him whether it was permitted to go out when the sides of his cloak were upon his shoulder, and he sought to permit it. Concerning this, they answered him in the name of Rabbi Meir or Rabbi Akiva that it was forbidden.

Mishna:

a.

One who bathes in the waters of a cave [

a roofed ritual bath that is hot]

and in the waters of Tiberias, and dries himself

even

with ten towels [

towels],

may not carry them in his hand

to his home. Nor even to a place where an eruv has been made and there is no prohibition of carrying out, because we are concerned lest he forget and wring out the towels. And even though he dried himself with ten towels, and there is not much water in each one of them, it is forbidden.

But ten people may dry themselves

even

with one towel

their

faces, hands, and feet, and carry them in their hands

to their homes. And even though all of them dried themselves with one towel and much water is absorbed in it, we are not concerned about wringing. For since they are many, one will remind the other not to wring it.

b.

One may anoint

the body with oil on Shabbat,

and

so

rub

with his hand over the entire body for pleasure.

But one may not exercise [

rub the body forcefully], and one may not scrape the body with a scraper, because this is a weekday activity.

One may not descend

on Shabbat

to the

river

Kordima.

And the Gemara explains the reason.

And one may not perform

on Shabbat

an emetic [

vomiting, composed of the words “afik” and “toizin,” meaning removing the food from its cooking before it has time to be digested, according to Maimonides’ Commentary on the Mishna], by means of a drug. And although he does not do it for healing, but rather so that he can eat and drink a great deal, it is forbidden to do so because he is “improving the person.”

And one may not shape a child,

to repair and set his bones and vertebrae.

And one may not return a fracture [

the broken bone] to its place.

One whose hand or foot has been dislocated [

whose bone has left the joint in which it is connected]

may not rub them [

rub them]

with cold water

at the place of the dislocation.

And all these are forbidden because they are medical procedures. And the Sages forbade medical treatment on Shabbat because of the decree against grinding medicinal herbs.

But

if his hand or foot has been dislocated,

he may bathe

them

as usual. And if it is healed

through this,

it is healed.

And he need not be concerned about the prohibition of medical treatment on Shabbat, because it does not appear that he is doing it for healing.

Gemara:

We learned in the Mishna: “One who bathes in the waters of a cave and in the waters of Tiberias, etc.”

And we deduce:

It teaches “the waters of a cave” analogous to “the waters of Tiberias.”

Just as the waters of Tiberias

are

hot, so too “the waters of a cave”

concern

hot waters.

And since it teaches

“one who bathes”

and does not teach “he bathes,” it implies

after the fact, not.

If he bathed after the fact, he may not bring a towel home. But

initially, he may not

bathe at all in hot water, for they decreed on Shabbat against bathing in hot water, even when it was heated on the eve of Shabbat.