Shabbat 147b — the Talmud in English

And furthermore we infer precisely:

by implication,

only washing is initially forbidden. But

to rinse

his entire body with hot water by pouring it over himself,

even initially is entirely permissible

and permitted. And although we find a dispute concerning this, our

Mishna is Rabbi Shimon

who permits.

For it was taught in a beraita: A person may not rinse

his entire body

with hot water

or

with cold water. These are the words of Rabbi Meir.

And Rabbi Shimon permits,

both with hot water and with cold water.

Rabbi Yehuda says:

To rinse

with hot water is forbidden.

But

with cold water is permitted.

We learned in the Mishna:

And if he dried himself, even with ten towels,

he may not carry them in his hand. But ten people may dry themselves even with one towel and carry it in their hands.

And we explain:

The first clause teaches us a novelty, and the latter clause teaches us a novelty.

The first clause teaches us a novelty, that even these

ten towels with which only one person dried himself,

in which there is not much water—

since one

man

is

and there is no one to remind him of the prohibition of wringing, they decreed concerning it because

he may come to

the prohibition of

wringing.

And the latter clause teaches us a novelty, that even these

ten

that

dry themselves with one towel, and

there is much water in it—

since they are many,

they will not come to wringing, because

they remind one another.

The Sages taught: A person may dry himself with a towel and place it in a window

adjacent to the wall of the bathhouse. And he may not give it

to the bath attendants

[barbers].

Because they are suspected concerning that matter

[of wringing on Shabbat].

Rabbi Shimon says:

Even when

a person dries himself

with

one towel,

in which there is much water, he

may carry it in his hand into his house.

And he disputes the Mishna, and does not hold of this decree concerning wringing.

Abaye said to Rav Yosef: What is the halakha?

Is it like the tanna of our Mishna, or like Rabbi Shimon?

He said to him

Rav Yosef: The halakha is like Rabbi Shimon, and it is permitted to carry the towel in his hand to his house. For

Rabbi Shimon

said this.

And Rabbi

also holds this way.

And Shmuel

ruled in accordance with them.

And Rabbi Yohanan

ruled in accordance with them. And he proceeds to explain.

Rabbi Shimon

permits, as

we said.

And also

Rabbi

permits, as

it was taught in a beraita: Rabbi said: When we were studying Torah with Rabbi Shimon in Tekoa, we would bring oil and a towel from a courtyard to a roof, and from a roof to an enclosure,

so as not to carry from one private domain to another [and Rabbi Shimon follows his reasoning, for he said: “Roofs, courtyards, and enclosures are all one domain for carrying from one to another.” And even if they belong to many owners].

Until we reached the spring in which we would bathe.

And presumably they would not leave the towel at the spring, since it is a place without an owner. Rather, they would return it to their house. We infer that Rabbi holds that it is permitted to carry it in his hand.

And it is also proven that it is permitted even for one person. For presumably Rabbi Shimon would go to the bathhouse with only one student. For we learned: “A student may not bathe with his teacher. And if his teacher requires him, it is permitted.” And presumably he did not require more than one. And when they returned to their house, the student would carry the towel alone. Tosafot.

And also

Shmuel

held this way,

for

he

for Rav Yehuda said in the name of Shmuel: A person may dry himself with a towel and carry it in his hand into his house.

And Rabbi Yohanan

said so,

for

he

for Rabbi Hiyya bar Abba said in the name of Rabbi Yohanan: The halakha: A person may dry himself with a towel and carry it in his hand into his house.

And we raise an objection: But

perhaps

did Rabbi Yohanan say this? But Rabbi Yohanan said: The halakha is in accordance with an unattributed Mishna. And

we

learned: And if he dried himself, even with ten towels, he may not carry them in his hand.

And our Mishna was taught unattributed. How, then, did he rule not in accordance with the Mishna?

And we answer: Rabbi Yohanan,

that

law of the Mishna,

according to

the method of

Ben Hakhinai taught it.

And not as an unattributed Mishna.

Rabbi Hiyya bar Abba said in the name of Rabbi Yohanan: The bath attendants

[barbers]

bring

the

sheets of

[the women’s

women

with which they dry themselves,

to the bathhouse

[on Shabbat through the public domain by way of wearing].

Provided that they cover their heads and most of themselves.

For otherwise it is not the way of clothing but the way of carrying a burden.

A sakhnita

[a large cloth that wraps the head and hangs between the shoulders]—Rav Avin bar Rav Hisda said in the name of Rabbi Yohanan: If a person goes out with it on Shabbat, he

must tie its two ends

to each other

below.

So that it will not fall from his head. For if it falls, he will carry it not by way of clothing .

And Rabbi Hiyya bar Abba said in the name of Rabbi Yohanan:

And he must tie it

below the shoulders.

Rava said to the people of Mehoza: When you carry

on Shabbat through the public domain

garments

[clothing]

for the soldiers

whom you are obligated to serve,

draw them out

[draw out their hems]

below

the

shoulders.

So that they will not rest on your shoulders, but will appear as clothing.

We learned in the Mishna:

They may rub and massage.

The Sages taught: They may rub and massage the intestines on Shabbat, provided that he does not do

so

in the manner in which he does it on a weekday.

And we raise the question:

How does he do it?

Rabbi Hama bar Hanina said:

First he

applies oil

to the intestines,

and afterward he massages

them. For through this there is a change from the manner in which he does it on a weekday. On a weekday, they customarily massage and afterward apply oil.

And Rabbi Yohanan said: He applies oil and massages at the same time.

And specifically in this way is it considered a change.

We learned in the Mishna:

But they may not exercise.

Rabbi Hiyya bar Abba said in the name of Rabbi Yohanan: It is forbidden to stand on the floor of Deyomset

[the name of a river whose waters are salty] on Shabbat

because

it

exercises

[warms] the body.

And

he

heals

himself through this. And it is forbidden on account of healing.

Rabbi Yehuda said in the name of Rav: All the days of Deyomset,

during which it heals, are only

twenty-one days

in the year. And

“Atzeret”

[the festival of Weeks] is

included

among these days.

It was raised before them:

Is

Atzeret

at

on this side,

at the beginning of these twenty-one days,

or

is Atzeret

on this side,

at the end of the twenty-one days?

And we resolve it:

Come and hear, for Shmuel said: All the medicinal potions

[medicinal beverages],

from Passover

[from Passover]

until Atzeret are beneficial

for healing. It follows that Atzeret is at the end of the twenty-one days, for then the effective period of all medicinal potions ends.

And we reject this:

Perhaps there

with regard to all the medicinal potions, they are effective until Atzeret and no longer, because

the

more

the world is cool, the more beneficial

it is for healing. Therefore, they are effective until Atzeret and no longer.

But here,

with regard to the ground of Deyomset, it

because of the heat

that is in it

is

that it heals.

And since the world is warm, it is more beneficial

for healing. Therefore, we must say that it is effective from Atzeret until the twenty-one days after it, for then the world is hottest.

Rabbi Helbo said: The wine of “Frogita”

[the name of a province whose wine is excellent],

and the water

of the river

Deyomset deprived the ten tribes of Israel.

For because they occupied themselves with these pleasures and did not occupy themselves with Torah, they went astray.

Rabbi Elazar ben Arakh happened to come there

[to Frogita and Deyomset].

He was drawn after them

by the wine of Frogita and the water of Deyomset,

and his learning was uprooted

from him; he forgot it.

When he returned

from there,

he came and stood to read from a scroll.

He wished to read

the verse

“This month is for you.”

But he read, “Their heart was deaf.”

The Sages sought mercy for him, and afterward

his

learning returned to him.

And this is what we learned: Rabbi Nehorai says: Go into exile to a place of Torah, and do not say that it

[the Torah]

will come after you.

For if you are a Torah scholar, sit only in a place of Torah scholars. And do not say: The students will come to me, and that will be enough for me. Why should I go into exile?

For by sitting in a place of Torah, the Torah scholars

your companions will maintain it

the Torah

for you.

And do not rely on your understanding.

Do not say: I am a great sage and possess a good memory. And even when I am occupied with this tractate, its companion will not be forgotten by me. Rather, rely on your companions, that they will maintain it for you. And when you study one tractate while they study another tractate at that time, hear it from them. And the other one too will be arranged in your mouth.

It was taught: Rabbi Nehorai was not his name; rather, Rabbi Nehemiah was his name. And some say, Rabbi Elazar ben Arakh. And why was he called Rabbi Nehorai?—

Because

he illuminates the eyes of the Sages in halakha.

We learned in the Mishna:

But they may not scrape themselves.

The Sages taught: One may not scrape

the body

with a scraper on Shabbat.

Rabbi Shimon ben Gamliel says: If his feet were soiled with mud and excrement,

he

scrapes it

with a scraper

in his usual manner, and he need not be concerned.

Rav Shmuel bar Rav Yehuda, his mother made for him a silver scraper,

to scrape with it on Shabbat.

We learned in the Mishna:

And they may not descend to Kordima.

And we raise the question:

What is the reason?

And we answer:

Because of the slipping.

For the mud of that river is slippery, and consequently the person who enters there falls, and his garments become soaked in the water. He will come to wring out his garments and violate the prohibition of “laundering” .

We learned in the Mishna:

And they may not induce vomiting.

Rabba bar bar Hana said in the name of Rabbi Yohanan: They taught

that it is forbidden

only

with regard to inducing vomiting through a

potion.

For it resembles healing, which they prohibited because of grinding medicinal substances.

But

to bring himself to vomit

by hand,

by inserting it into his throat,

is permitted.

For in this way it does not appear as healing .

It was taught: Rabbi Nehemiah says: Even on a weekday it is forbidden

to induce vomiting, even by hand.

Because of the loss of food

that is in his intestines, for as a result he becomes hungry again and eats again.

We learned in the Mishna:

And they may not shape the child.

Rabba bar bar Hana said in the name of Rabbi Yohanan: Wrapping

[wrapping him in garments and tying him with a wide belt]

a baby on Shabbat

so that his limbs will be shaped,

is entirely permissible

and permitted.

And we object:

But we learned: They may not shape the child.

And how did you permit wrapping him?

And we answer:

There,

in the Mishna, it is speaking

of the vertebrae

[joints] of the

spine.

For if one of them became dislocated, it is forbidden to shape it and to return it to its place, because

it appears like building.

And it is speaking of after some time. But on the day of his birth, it is permitted, as is stated above [129b].

We learned in the Mishna:

And they may not reset a fracture.