Babylonian Talmud: Tractate Shabbath

Folio 127a

just as people speak; yet if one desires even more may be cleared away. And what does BUT NOT THE STORE mean? That one must not complete[ly remove] the whole of it, lest he come to level up depressions;¹  but one may indeed commence therewith.²  And who [rules thus]? It is R. Simeon, who rejects [the interdict of] mukzeh.

Our Rabbis taught: One must not commence with a store for the first time, but he may make a path through it to enter and go out. 'He may make a path'! but surely you say, 'One must not commence'? — This is its meaning: one may make a path through it with his feet as he enters and goes out.³

Our Rabbis taught: If produce is heaped together [for storage] and one commenced [using] it on the eve of the Sabbath, he may take supplies from it on the Sabbath; if not, he may not take supplies from it on the Sabbath: this is R. Simeon's view; but R. Aha permits it. Whither does this tend!⁴  — Rather say: this Is R. Aha's view; but R. Simeon permits it.

A Tanna taught: What is the standard quantity for produce that is heaped together? — A lethek.⁵  R. Nehumi b. Zechariah asked Abaye: What is the standard quantity for produce that is heaped together? Said he to him, Surely it was said: The standard quantity for produce that is heaped together is a lethek.

The scholars asked: These four or five baskets that are stated, [does it mean] only in four or five baskets, but not more,⁶  which shows that it is better to minimize one's walking; or perhaps it is better to minimize the burden?⁷  Come and hear: For one [Baraitha] taught: One may clear away even four or five tubs of pitchers of wine and oil; whereas another was taught: In ten or fifteen. Surely they differ in this, viz., one Master holds: It is better to minimize the walking; while the other Master holds: It is better to reduce the burden? — No: All hold that it is better to reduce the walking: do you think that ten or fifteen refers to 'tubs'? [No]; it refers to the pitchers, yet there is no contradiction: here [in the first the reference is] where they can be carried [only] singly in a tub;⁸  whereas there, where they can be carried in twos, and there, where they can be carried in threes,⁹  of the size of the jugs of Harpania.¹⁰

The scholars asked: These four or five that are stated, [does it mean] even if he has more guests; or perhaps it all depends on the [number of] guests? And should you say that it all depends on the number of guests, can one person clear [them] away for all of them, or perhaps each man must do so for himself? — Come and hear: For Rabbah said in R. Hiyya's name: Rabbi once went to a certain place; seeing that the place was too cramped for the disciples, he went out to a field and found it full of sheaves, whereupon Rabbi cleared the whole field of the sheaves. While R. Joseph related in R. Oshaia's name: R. Hiyya once went to a certain place; seeing that the place was too cramped for the disciples, he went out to a field and found it full of sheaves, whereupon R. Hiyya cleared the whole field of the sheaves.¹¹  This proves that it all depends on the [number of] guests. But still the question remains, Can one person clear [them] away for all, or perhaps each man must do so for himself? — Come and hear: 'And Rabbi cleared the sheaves.' Then on your view, did Rabbi personally clear [them]?¹²  But he gave orders that it [the field] be cleared, yet after all each [acted] for himself.¹³

TO MAKE ROOM FOR THE GUESTS, etc. R. Johanan said: Hospitality to wayfarers¹⁴  is as 'great' as early attendance at the Beth Hamidrash, since he [the Tanna] states, TO MAKE ROOM FOR GUESTS OR ON ACCOUNT OF THE NEGLECT OF THE BETH HAMIDRASH. R. Dimi of Nehardea said: It is 'greater' than early attendance at the Beth Hamidrash, because he states, TO MAKE ROOM FOR GUESTS, and then, AND ON ACCOUNT OF THE NEGLECT OF THE BETH HAMIDRASH. Rab Judah said in Rab's name: Hospitality to wayfarers is greater than welcoming the presence of the Shechinah, for it is written, And he said, My lord, if now I have found favour in thy sight, pass not away, etc.¹⁵  R. Eleazar said: Come and observe how the conduct of the Holy One, blessed be He, is not like that of mortals. The conduct of mortals [is such that] an inferior person cannot say to a great[er] man, Wait for me until I come to you; whereas in the case of the Holy One, blessed be He, it is written, and he said, My Lord, if now I have found, etc.

R. Judah b. Shila said in R. Assi's name in R. Johanan's name: There are six things, the fruit of which man eats in this world, while the principal remains for him for the world to come, viz.: Hospitality to wayfarers, visiting the sick, meditation in prayer, early attendance at the Beth Hamidrash, rearing one's sons to the study of the Torah, and judging one's neighbour in the scale of merit.¹⁶  But that is not so? For we learnt: These are the things which man performs and enjoys their fruits in this world, while the principal remains for him for the world to come, viz.: honouring one's parents, the practice of loving deeds,¹⁷  and making peace between man and his fellow, while the study of the Torah surpasses them all:¹⁸  [this implies], these only, but none others?

1. V. p. 629, n. 11.
2. I.e., the reverse of n. 3.
3. This is not handling.
4. Surely it should be reversed, since R. Simeon always rejects mukzeh.
5. Half a kor=fifteen se'ahs. But less does not constitute a store, and the prohibition of mukzeh does not apply to it in any case.
6. I.e., must they actually be carried away thus, but not broken up into smaller quantities and then removed?
7. Hence they may certainly be broken up into smaller quantities.
8. Being too large to be carried more than one at a time.
9. Which gives ten or fifteen pitchers in five piles.
10. [H], jugs enclosed in wicker-work. Harpania was a rich agricultural town of Mesene, south of Babylon, famous for its wicker-work manufactured from the fibre of palm leaves; v. Obermeyer, p. 200.
11. To make room for the disciples.
12. Surely not.
13. Thus the question remains unanswered.
14. The word means both guests and wayfarers.
15. Gen. XVIII, 3; he thus left God, as it were, to attend to the wants of the three wayfarers. [On this interpretation he was speaking to God, and begged Him to remain whilst he saw to his guests v. Shebu. 35b.]
16. I.e., seeking a favourable interpretation of his actions, even when they look suspicious.
17. Not merely alms-giving.
18. Not because knowledge in itself is a great virtue, but because it is the foundation and condition of real piety; cf. Ab. II, 6; also, 'Learning is great, because it leads to (good) deeds'.

— These too are included in the practice of loving deeds. Another version: these are included in those.¹

Our Rabbis taught: He who judges his neighbour in the scale of merit is himself judged favourably. Thus a story is told of a certain man who descended from Upper Galilee and was engaged by an individual in the South for three years. On the eve of the Day of Atonement²  he requested him, 'Give me my wages that I may go and support my wife and children.' 'I have no money,' answered he. 'Give me produce,' he demanded; 'I have none,' he replied. 'Give me land.' — 'I have none.' 'Give me cattle.' — 'I have none. 'Give me pillows and bedding.' — 'I have none.' [So] he slung his things behind him and went home with a sorrowful heart.³  After the Festival his employer took his wages in his hand together with three laden asses, one bearing food, another drink, and the third various sweetmeats, and went to his house. After they had eaten and drunk, he gave him his wages. Said he to him, 'When you asked me, "Give me my wages," and I answered you, "I have no money," of what did you suspect me?' 'I thought, Perhaps you came across cheap merchandise and had purchased it therewith.' 'And when you requested me, "Give me cattle," and I answered, "I have no cattle," of what did you suspect me?' 'I thought, they may be hired to others.' 'When you asked me, "Give me land," and I told you, "I have no land," of what did you suspect me?' 'I thought, perhaps it is leased to others.' 'And when I told you, "I have no produce," of what did you suspect me?' 'I thought, Perhaps they are not tithed.' 'And when I told you, "I have no pillows or bedding," of what did you suspect me?' 'I thought, perhaps he has sanctified all his property to Heaven.' 'By the [Temple] service!' exclaimed he, 'it was even so; I vowed away all my property because of my son Hyrcanus, who would not occupy himself with the Torah, but when I went to my companions in the South they absolved me of all my vows. And as for you, just as you judged me favourably, so may the Omnipresent judge you favourably.'

Our Rabbis taught: It happened that a certain pious man⁴  ransomed an Israelite maiden [from captivity]; at the inn he made her lie at his feet. On the morrow he went down, had a ritual bath, and learnt with his disciples. Said he to them, 'When I made her lie at my feet, of what did you suspect me?' 'We thought, perhaps there is a disciple amongst us who[se character] is not clearly known⁵  to our Master.'⁶  'When I descended and had a ritual bath, of what did you suspect me?' 'We thought, perhaps through the fatigue of the journey the Master was visited by nocturnal pollution.' 'By the [Temple] Service!' exclaimed he to them, 'it was even so. And just as you judged me favourably, so may the Omnipresent judge you favourably.'

Our Rabbis taught: The scholars were once in need of something from a noblewoman where all the great men of Rome were to be found. Said they, 'Who will go?' 'I will go,' replied R. Joshua. So R. Joshua and his disciples went. When he reached the door of her house, he removed his tefillin⁷  at a distance of four cubits, entered, and shut the door in front of them. After he came out he descended, had a ritual bath, and learnt with his disciples. Said he to them, 'When I removed my tefillin, of what did you suspect me?' 'We thought, our Master reasons, "Let not sacred words enter a place of uncleanness".' 'When I shut [the door], of what did you suspect me?' 'We thought, perhaps he has [to discuss] an affair of State with her.' 'When I descended and had a ritual bath, of what did you suspect me?' 'We thought, perhaps some spittle spurted from her mouth upon the Rabbi's garments.'⁸  'By the [Temple] Service!' exclaimed he to them', 'it was even so; and just as you judged me favourably, so may the Omnipresent judge you favourably.'

WE MAY CLEAR AWAY CLEAN TERUMAH, etc. But that is obvious? — It is necessary [to teach it] only where it is lying in the hand of an Israelite; you might say, Since It Is of no use⁹  for him, it is forbidden [to handle it]; he [the Tanna] informs us therefore [that] since it is fit for a priest it is permitted.

DEM'AI, etc. But dem'ai is not fit for him? — Since if he desired he could renounce [ownership of] his property and become a poor man, whereby it would be fit for him, it is fit for him now too. For we learnt: The poor may be fed with dem'ai and billeted soldiers may be given dem'ai. And R. Huna said, It was taught: Beth Shammai maintain: The poor may not be given dem'ai as food, nor billeted soldiers; but Beth Hillel rule: The poor may be given dem'ai as food, and [likewise] billeted soldiers.¹⁰

AND THE FIRST TITHE WHOSE TERUMAH HAS BEEN SEPARATED. But that is obvious? — It is necessary [to teach it] only where he anticipated [the separation of] the first tithe in the ears, and separated terumah of tithe but not the great terumah.¹¹  And this is as the following dictum of R. Abbahu in the name of Resh Lakish: First tithe which one anticipated in the ears is exempt from the great terumah, for it is said, then ye shall offer up an heave-offering of it for the Lord, a tithe of the tithe:¹²  I ordered thee [to offer] a tithe of the tithe, but not the great terumah plus the terumah of the tithe of the tithe. R. Papa said to Abaye: If so, even if he anticipates it in the stack,¹³  he should be exempt? — For your sake Scripture writes, out of all your gifts ye shall offer every heave-offering of the Lord.¹⁴  And what [reason] do you see [to interpret thus]?¹⁵ — The One has become corn [dagan], while the other has not become corn.¹⁶

AND THE SECOND TITHE, etc. But that is obvious? — It is necessary [to teach it] only where the principal has been given but not the fifth:¹⁷  thus he informs us that the fifth is not indispensable.¹⁸

AND DRY LUPINES, etc. Only dry, but not moist. What is the reason? Since it is bitter, she [the goat] will not eat it.

1. Hospitality and visiting the sick belong to the practice of loving deeds; early attendance at the Beth Hamidrash and rearing one's children to the study of the Torah are included in the study of the Torah; while judging one's neighbour favourably enables peace to be made between a man and his fellow and between a husband and wife, as each can be persuaded to take a charitable view of the other's actions. As for meditation in prayer, Rashi includes it in the practice of loving deeds — to ones own soul — as it is written, the man of love doeth good to his own soul (Prov. XI, 17). Maharsha includes it in peacemaking between God and man.
2. Alfasi and Asheri read: Festival.
3. Lit., 'with blasting of spirit'.
4. [H], the phrase generally designates either R. Judah b. Baba or R. Judah b. ila'i (Rashi).
5. Lit., 'tested', 'examined'.
6. So you could not trust him.
7. Which were then worn during the day.
8. Which by rabbinical law affects levitical purity; cf. supra 15b, 17b.
9. Lit., 'not fit'.
10. V. Dem. III, I.
11. The great terumah is a portion of the produce, unspecified by Scriptural law, which the Israelite must give to the priests; for terumah of the tithe, v. n. on Mishnah. The great terumah was to be separated first and then first tithe. But here the order was reversed, and the Israelite separated the tithe whilst the grain was yet in the ears.
12. Num. XVIII, 26.
13. I.e., when it is no longer in the ears but has been piled up in stacks.
14. Num. XVIII, 29; i.e., all is an extension, and shows that the offering is due even in such a case. 'For your sake' or, 'concerning you' — to refute this possibility.
15. To apply the limitation of the first verse to the one case and the extension if the second to the other- perhaps it should be reversed.
16. The priestly due, i.e., the great terumah, is 'the first-fruits of thy corn' (Deut. XVIII, 4). Hence once it is piled up as corn it is due, and one cannot evade his obligations by reversing the order of the gifts.
17. When one redeemed the second tithe he had to add a fifth of its value.
18. To the validity of the redemption, and the redeemed produce may be consumed anywhere, even though the fifth has not been added.