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Tiresias: The Ancient Mediterranean Religions Source Database



8039
Mishnah, Shabbat, 23.3


לֹא יִשְׂכֹּר אָדָם פּוֹעֲלִים בְּשַׁבָּת, וְלֹא יֹאמַר אָדָם לַחֲבֵרוֹ לִשְׂכֹּר לוֹ פוֹעֲלִים. אֵין מַחְשִׁיכִין עַל הַתְּחוּם לִשְׂכֹּר פּוֹעֲלִים וּלְהָבִיא פֵרוֹת, אֲבָל מַחְשִׁיךְ הוּא לִשְׁמֹר, וּמֵבִיא פֵרוֹת בְּיָדוֹ. כְּלָל אָמַר אַבָּא שָׁאוּל, כֹּל שֶׁאֲנִי זַכַּאי בַּאֲמִירָתוֹ, רַשַּׁאי אֲנִי לְהַחְשִׁיךְ עָלָיו:One may not hire laborers on Shabbat, nor say to his fellow to hire laborers for him. One may not go to the Shabbat border to await nightfall in order to hire laborers or bring in produce; but one may do so in order to watch [his field] and [then] he can bring produce [back] with him. Abba Shaul stated a general principle: whatever I have a right to say [that it be done], I am permitted to go to await nightfall, for it [at the border].


Intertexts (texts cited often on the same page as the searched text):

8 results
1. Hebrew Bible, Amos, 8.5 (8th cent. BCE - 6th cent. BCE)

8.5. לֵאמֹר מָתַי יַעֲבֹר הַחֹדֶשׁ וְנַשְׁבִּירָה שֶּׁבֶר וְהַשַּׁבָּת וְנִפְתְּחָה־בָּר לְהַקְטִין אֵיפָה וּלְהַגְדִּיל שֶׁקֶל וּלְעַוֵּת מֹאזְנֵי מִרְמָה׃ 8.5. Saying: ‘When will the new moon be gone, that we may sell grain? And the sabbath, that we may set forth corn? Making the ephah small, and the shekel great, And falsifying the balances of deceit;"
2. Hebrew Bible, Isaiah, 58.13 (8th cent. BCE - 5th cent. BCE)

58.13. אִם־תָּשִׁיב מִשַּׁבָּת רַגְלֶךָ עֲשׂוֹת חֲפָצֶיךָ בְּיוֹם קָדְשִׁי וְקָרָאתָ לַשַּׁבָּת עֹנֶג לִקְדוֹשׁ יְהוָה מְכֻבָּד וְכִבַּדְתּוֹ מֵעֲשׂוֹת דְּרָכֶיךָ מִמְּצוֹא חֶפְצְךָ וְדַבֵּר דָּבָר׃ 58.13. If thou turn away thy foot because of the sabbath, From pursuing thy business on My holy day; And call the sabbath a delight, And the holy of the LORD honourable; And shalt honour it, not doing thy wonted ways, Nor pursuing thy business, nor speaking thereof;"
3. Hebrew Bible, Jeremiah, 17.19-17.27 (8th cent. BCE - 5th cent. BCE)

17.19. כֹּה־אָמַר יְהוָה אֵלַי הָלֹךְ וְעָמַדְתָּ בְּשַׁעַר בְּנֵי־עם [הָעָם] אֲשֶׁר יָבֹאוּ בוֹ מַלְכֵי יְהוּדָה וַאֲשֶׁר יֵצְאוּ בוֹ וּבְכֹל שַׁעֲרֵי יְרוּשָׁלִָם׃ 17.21. כֹּה אָמַר יְהוָה הִשָּׁמְרוּ בְּנַפְשׁוֹתֵיכֶם וְאַל־תִּשְׂאוּ מַשָּׂא בְּיוֹם הַשַּׁבָּת וַהֲבֵאתֶם בְּשַׁעֲרֵי יְרוּשָׁלִָם׃ 17.22. וְלֹא־תוֹצִיאוּ מַשָּׂא מִבָּתֵּיכֶם בְּיוֹם הַשַּׁבָּת וְכָל־מְלָאכָה לֹא תַעֲשׂוּ וְקִדַּשְׁתֶּם אֶת־יוֹם הַשַּׁבָּת כַּאֲשֶׁר צִוִּיתִי אֶת־אֲבוֹתֵיכֶם׃ 17.23. וְלֹא שָׁמְעוּ וְלֹא הִטּוּ אֶת־אָזְנָם וַיַּקְשׁוּ אֶת־עָרְפָּם לְבִלְתִּי שומע [שְׁמוֹעַ] וּלְבִלְתִּי קַחַת מוּסָר׃ 17.24. וְהָיָה אִם־שָׁמֹעַ תִּשְׁמְעוּן אֵלַי נְאֻם־יְהוָה לְבִלְתִּי הָבִיא מַשָּׂא בְּשַׁעֲרֵי הָעִיר הַזֹּאת בְּיוֹם הַשַּׁבָּת וּלְקַדֵּשׁ אֶת־יוֹם הַשַּׁבָּת לְבִלְתִּי עֲשׂוֹת־בה [בּוֹ] כָּל־מְלָאכָה׃ 17.25. וּבָאוּ בְשַׁעֲרֵי הָעִיר הַזֹּאת מְלָכִים וְשָׂרִים יֹשְׁבִים עַל־כִּסֵּא דָוִד רֹכְבִים בָּרֶכֶב וּבַסּוּסִים הֵמָּה וְשָׂרֵיהֶם אִישׁ יְהוּדָה וְיֹשְׁבֵי יְרוּשָׁלִָם וְיָשְׁבָה הָעִיר־הַזֹּאת לְעוֹלָם׃ 17.26. וּבָאוּ מֵעָרֵי־יְהוּדָה וּמִסְּבִיבוֹת יְרוּשָׁלִַם וּמֵאֶרֶץ בִּנְיָמִן וּמִן־הַשְּׁפֵלָה וּמִן־הָהָר וּמִן־הַנֶּגֶב מְבִאִים עוֹלָה וְזֶבַח וּמִנְחָה וּלְבוֹנָה וּמְבִאֵי תוֹדָה בֵּית יְהוָה׃ 17.27. וְאִם־לֹא תִשְׁמְעוּ אֵלַי לְקַדֵּשׁ אֶת־יוֹם הַשַּׁבָּת וּלְבִלְתִּי שְׂאֵת מַשָּׂא וּבֹא בְּשַׁעֲרֵי יְרוּשָׁלִַם בְּיוֹם הַשַּׁבָּת וְהִצַּתִּי אֵשׁ בִּשְׁעָרֶיהָ וְאָכְלָה אַרְמְנוֹת יְרוּשָׁלִַם וְלֹא תִכְבֶּה׃ 17.19. Thus said the LORD unto me: Go, and stand in the gate of the children of the people, whereby the kings of Judah come in, and by which they go out, and in all the gates of Jerusalem;" 17.20. and say unto them: Hear ye the word of the LORD, ye kings of Judah, and all Judah, and all the inhabitants of Jerusalem, that enter in by these gates;" 17.21. thus saith the LORD: Take heed for the sake of your souls, and bear no burden on the sabbath day, nor bring it in by the gates of Jerusalem;" 17.22. neither carry forth a burden out of your houses on the sabbath day, neither do ye any work; but hallow ye the sabbath day, as I commanded your fathers;" 17.23. but they hearkened not, neither inclined their ear, but made their neck stiff, that they might not hear, nor receive instruction." 17.24. And it shall come to pass, if ye diligently hearken unto Me, saith the LORD, to bring in no burden through the gates of this city on the sabbath day, but to hallow the sabbath day, to do no work therein;" 17.25. then shall there enter in by the gates of this city kings and princes sitting upon the throne of David, riding in chariots and on horses, they, and their princes, the men of Judah, and the inhabitants of Jerusalem; and this city shall be inhabited for ever." 17.26. And they shall come from the cities of Judah, and from the places round about Jerusalem, and from the land of Benjamin, and from the Lowland, and from the mountains, and from the South, bringing burnt-offerings, and sacrifices, and meal-offerings, and frankincense, and bringing sacrifices of thanksgiving, unto the house of the LORD." 17.27. But if ye will not hearken unto Me to hallow the sabbath day, and not to bear a burden and enter in at the gates of Jerusalem on the sabbath day; then will I kindle a fire in the gates thereof, and it shall devour the palaces of Jerusalem, and it shall not be quenched."
4. Hebrew Bible, Nehemiah, 13.15-13.22 (5th cent. BCE - 4th cent. BCE)

13.15. בַּיָּמִים הָהֵמָּה רָאִיתִי בִיהוּדָה דֹּרְכִים־גִּתּוֹת בַּשַּׁבָּת וּמְבִיאִים הָעֲרֵמוֹת וְעֹמְסִים עַל־הַחֲמֹרִים וְאַף־יַיִן עֲנָבִים וּתְאֵנִים וְכָל־מַשָּׂא וּמְבִיאִים יְרוּשָׁלִַם בְּיוֹם הַשַּׁבָּת וָאָעִיד בְּיוֹם מִכְרָם צָיִד׃ 13.16. וְהַצֹּרִים יָשְׁבוּ בָהּ מְבִיאִים דָּאג וְכָל־מֶכֶר וּמֹכְרִים בַּשַּׁבָּת לִבְנֵי יְהוּדָה וּבִירוּשָׁלִָם׃ 13.17. וָאָרִיבָה אֵת חֹרֵי יְהוּדָה וָאֹמְרָה לָהֶם מָה־הַדָּבָר הָרָע הַזֶּה אֲשֶׁר אַתֶּם עֹשִׂים וּמְחַלְּלִים אֶת־יוֹם הַשַּׁבָּת׃ 13.18. הֲלוֹא כֹה עָשׂוּ אֲבֹתֵיכֶם וַיָּבֵא אֱלֹהֵינוּ עָלֵינוּ אֵת כָּל־הָרָעָה הַזֹּאת וְעַל הָעִיר הַזֹּאת וְאַתֶּם מוֹסִיפִים חָרוֹן עַל־יִשְׂרָאֵל לְחַלֵּל אֶת־הַשַּׁבָּת׃ 13.19. וַיְהִי כַּאֲשֶׁר צָלֲלוּ שַׁעֲרֵי יְרוּשָׁלִַם לִפְנֵי הַשַּׁבָּת וָאֹמְרָה וַיִּסָּגְרוּ הַדְּלָתוֹת וָאֹמְרָה אֲשֶׁר לֹא יִפְתָּחוּם עַד אַחַר הַשַּׁבָּת וּמִנְּעָרַי הֶעֱמַדְתִּי עַל־הַשְּׁעָרִים לֹא־יָבוֹא מַשָּׂא בְּיוֹם הַשַּׁבָּת׃ 13.21. וָאָעִידָה בָהֶם וָאֹמְרָה אֲלֵיהֶם מַדּוּעַ אַתֶּם לֵנִים נֶגֶד הַחוֹמָה אִם־תִּשְׁנוּ יָד אֶשְׁלַח בָּכֶם מִן־הָעֵת הַהִיא לֹא־בָאוּ בַּשַּׁבָּת׃ 13.22. וָאֹמְרָה לַלְוִיִּם אֲשֶׁר יִהְיוּ מִטַּהֲרִים וּבָאִים שֹׁמְרִים הַשְּׁעָרִים לְקַדֵּשׁ אֶת־יוֹם הַשַּׁבָּת גַּם־זֹאת זָכְרָה־לִּי אֱלֹהַי וְחוּסָה עָלַי כְּרֹב חַסְדֶּךָ׃ 13.15. In those days saw I in Judah some treading winepresses on the sabbath, and bringing in heaps of corn, and lading asses therewith; as also wine, grapes, and figs, and all manner of burdens, which they brought into Jerusalem on the sabbath day; and I forewarned them in the day wherein they sold victuals." 13.16. There dwelt men of Tyre also therein, who brought in fish, and all manner of ware, and sold on the sabbath unto the children of Judah, and in Jerusalem." 13.17. Then I contended with the nobles of Judah, and said unto them: ‘What evil thing is this that ye do, and profane the sabbath day?" 13.18. Did not your fathers thus, and did not our God bring all this evil upon us, and upon this city? yet ye bring more wrath upon Israel by profaning the sabbath.’" 13.19. And it came to pass that, when the gates of Jerusalem began to be dark before the sabbath, I commanded that the doors should be shut, and commanded that they should not be opened till after the sabbath; and some of my servants set I over the gates, that there should no burden be brought in on the sabbath day." 13.20. So the merchants and sellers of all kind of ware lodged without Jerusalem once or twice." 13.21. Then I forewarned them, and said unto them: ‘Why lodge ye about the wall? if ye do so again, I will lay hands on you.’ From that time forth came they no more on the sabbath." 13.22. And I commanded the Levites that they should purify themselves, and that they should come and keep the gates, to sanctify the sabbath day. Remember unto me, O my God, this also, and spare me according to the greatness of Thy mercy."
5. Hebrew Bible, Daniel, 4.2 (2nd cent. BCE - 2nd cent. BCE)

4.2. וְדִי חֲזָה מַלְכָּא עִיר וְקַדִּישׁ נָחִת מִן־שְׁמַיָּא וְאָמַר גֹּדּוּ אִילָנָא וְחַבְּלוּהִי בְּרַם עִקַּר שָׁרְשׁוֹהִי בְּאַרְעָא שְׁבֻקוּ וּבֶאֱסוּר דִּי־פַרְזֶל וּנְחָשׁ בְּדִתְאָא דִּי בָרָא וּבְטַל שְׁמַיָּא יִצְטַבַּע וְעִם־חֵיוַת בָּרָא חֲלָקֵהּ עַד דִּי־שִׁבְעָה עִדָּנִין יַחְלְפוּן עֲלוֹהִי׃ 4.2. חֵלֶם חֲזֵית וִידַחֲלִנַּנִי וְהַרְהֹרִין עַל־מִשְׁכְּבִי וְחֶזְוֵי רֵאשִׁי יְבַהֲלֻנַּנִי׃ 4.2. I saw a dream which made me afraid; and imaginings upon my bed and the visions of my head affrighted me."
6. Mishnah, Beitzah, 5.2 (1st cent. CE - 3rd cent. CE)

5.2. Every [act] for which one is liable on Shabbat because of mandated rest [shevut], [or] because it is only optional [reshut], [or] even though it is a religious act [mitzvah], he is also liable on Yom Tov.For the following acts he is liable because of shevut: One may not climb a tree, And one may not ride on an animal. And one may not swim in water. And one may not clap hands, nor slap [thighs], nor dance. For the following acts he is liable because they are only optional: One may not judge; And one may not betroth a wife, nor perform halizah, nor perform yibbum [consumate a levirate marriage]. And for the following acts one is liable even though it is a religious act [mitzvah]: One may not dedicate [anything to the Temple], nor vow a personal valuation, nor make a vow of herem, nor set aside terumah or tithes. All these things they [the rabbis said that they are forbidden] on Yom Tov, how much more so [are they forbidden] on Shabbat. There is no difference between Yom Tov and Shabbat except for the preparation of food alone."
7. Mishnah, Eduyot, 1.13 (1st cent. CE - 3rd cent. CE)

1.13. Whoever is half a slave and half a free man should work one day for his master and one day for himself, according to Beth Hillel. Beth Shammai said to them: “You have set matters in order with regards to his master, but you have not set matters in order with regards to himself. He is not able to marry a slave-woman, nor is he able [to marry] a woman who is free. Is he to refrain [from marrying]? [How can he] for is it not the case that the world was created in order for people to be fruitful and multiply? For it is said, “He did not create it to be a waste; but formed it for inhabitation” (Isaiah 45:18). But for the rightful ordering of the world his master is compelled to make him free, and he writes out a bond for half his value.” Then Beth Hillel changed their mind and taught according to the opinion of Beth Shammai."
8. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)

23a. מר סבר אם שהה כדי לגמור את כולה חוזר לראש ומר סבר למקום שפסק,אמר רב אשי האי אם שהה אם לא שהה מיבעי ליה אלא דכולי עלמא אם שהה כדי לגמור את כולה חוזר לראש והתם בדלא שהה קמיפלגי דמר סבר גברא דחויא הוא ואין ראוי ואין תפלתו תפלה ומר סבר גברא חזיא הוא ותפלתו תפלה,תנו רבנן הנצרך לנקביו אל יתפלל ואם התפלל תפלתו תועבה אמר רב זביד ואיתימא רב יהודה לא שנו אלא שאינו יכול לשהות בעצמו אבל אם יכול לשהות בעצמו תפלתו תפלה,ועד כמה אמר רב ששת עד פרסה איכא דמתני לה אמתניתא במה דברים אמורים כשאין יכול לעמוד על עצמו אבל אם יכול לעמוד על עצמו תפלתו תפלה ועד כמה אמר רב זביד עד פרסה,אמר רבי שמואל בר נחמני אמר רבי יונתן הנצרך לנקביו הרי זה לא יתפלל משום שנאמר (עמוס ד, יב) הכון לקראת אלהיך ישראל,ואמר רבי שמואל בר נחמני אמר רבי יונתן מ"ד (קהלת ד, יז) שמור רגלך כאשר תלך אל בית האלהים שמור עצמך שלא תחטא ואם תחטא הבא קרבן לפני וקרוב לשמוע (דברי חכמים) אמר רבא הוי קרוב לשמוע דברי חכמים שאם חוטאים מביאים קרבן ועושים תשובה מתת הכסילים [זבח] אל תהי ככסילים שחוטאים ומביאים קרבן ואין עושים תשובה,כי אינם יודעים לעשות רע אי הכי צדיקים נינהו אלא אל תהי ככסילים שחוטאים ומביאים קרבן ואינם יודעים אם על הטובה הם מביאים אם על הרעה הם מביאים אמר הקב"ה בין טוב לרע אינן מבחינים והם מביאים קרבן לפני,רב אשי ואיתימא רב חנינא בר פפא אמר שמור נקביך בשעה שאתה עומד בתפלה לפני.,תנו רבנן הנכנס לבית הכסא חולץ תפיליו ברחוק ד' אמות ונכנס אמר רב אחא בר רב הונא אמר רב ששת לא שנו אלא בית הכסא קבוע אבל בית הכסא עראי חולץ ונפנה לאלתר וכשהוא יוצא מרחיק ד' אמות ומניחן מפני שעשאו בית הכסא קבוע,איבעיא להו מהו שיכנס אדם בתפילין לבית הכסא קבוע להשתין מים רבינא שרי רב אדא בר מתנא אסר אתו שיילוה לרבא אמר להו אסור חיישינן שמא יפנה בהן ואמרי לה שמא יפיח בהן,תניא אידך הנכנס לבית הכסא קבוע חולץ תפיליו ברחוק ד' אמות ומניחן בחלון הסמוך לרשות הרבים ונכנס וכשהוא יוצא מרחיק ד' אמות ומניחן דברי בית שמאי ובית הלל אומרים אוחזן בידו ונכנס ר"ע אומר אוחזן בבגדו ונכנס,בבגדו ס"ד זימנין מישתלי להו ונפלי אלא אימא אוחזן בבגדו ובידו ונכנס,ומניחם בחורין הסמוכים לבית הכסא ולא יניחם בחורין הסמוכים לרשות הרבים שמא יטלו אותם עוברי דרכים ויבא לידי חשד,ומעשה בתלמיד אחד שהניח תפילין בחורין הסמוכים לרשות הרבים ובאת זונה אחת ונטלתן ובאת לבית המדרש ואמרה ראו מה נתן לי פלוני בשכרי כיון ששמע אותו תלמיד כך עלה לראש הגג ונפל ומת באותה שעה התקינו שיהא אוחזן בבגדו ובידו ונכנס,תנו רבנן בראשונה היו מניחין תפילין בחורין הסמוכין לבית הכסא ובאין עכברים ונוטלין אותן התקינו שיהו מניחין אותן בחלונות הסמוכות לרשות הרבים ובאין עוברי דרכים ונוטלין אותן התקינו שיהא אוחזן בידו ונכנס,אמר רבי מיאשא בריה דריב"ל הלכה גוללן כמין ספר ואוחזן בימינו כנגד לבו אמר רב יוסף בר מניומי אמר רב נחמן ובלבד שלא תהא רצועה יוצאת מתחת ידו טפח,אמר רבי יעקב בר אחא אמר רבי זירא לא שנו אלא שיש שהות ביום ללבשן אבל אין שהות ביום ללבשן עושה להן כמין כיס טפח ומניחן,אמר רבה בר בר חנה אמר רבי יוחנן ביום גוללן כמין ספר ומניחן בידו כנגד לבו ובלילה עושה להן כמין כיס טפח ומניחן,אמר אביי לא שנו אלא בכלי שהוא כליין אבל בכלי שאינו כליין אפילו פחות מטפח,אמר מר זוטרא ואיתימא רב אשי תדע שהרי פכין קטנים מצילין באהל המת,ואמר רבה בר בר חנה כי הוה אזלינן בתריה דרבי יוחנן כי הוה בעי למיעל לבית הכסא כי הוה נקיט ספרא דאגדתא הוה יהיב לן כי הוה נקיט תפילין לא הוה יהיב לן אמר הואיל ושרונהו רבנן 23a. One bSage heldthat, as a rule, bifone interrupted his prayer and bdelayedcontinuing his prayer for an interval bsufficient to complete the entireprayer, bhe returns to the beginningof the prayer. bAndone bSage held:He returns bto the placein the prayer bwhere he stopped. /b,Rejecting this possibility, bRav Ashi said:If bthatwas the crux of their dispute, they bshould havediscussed the element of: bIf he delayed /b, and: bIf he did not delay /b. Nowhere in their dispute do they mention the matter of how long the delay was for. bRather, everyone /b, both Rav Ḥisda and Rav Hamnuna, bagrees that if one delayedcontinuing his prayer for an interval bsufficient to complete the entireprayer, bhe returns to the beginningof the prayer. bAnd there /b, in the dispute under discussion, bthey disagree with regard to one who did not delaythat long. The dispute centers on the status of the one praying in this particular case. bAsone bSage holdsthat since he evidently needed to urinate before starting his prayer, bhe is a man who was disqualified, and unfitfor prayer, band his prayer is nota valid bprayer /b; therefore he must repeat it in its entirety. bAndone bSage holds he is a man who was fitfor prayer band his prayer isa valid bprayer /b., bThe Sages taughtin a ibaraita /i: bOne who needs to relieve himself may not pray, and if he prayed, his prayer is an abomination. Rav Zevid and some say Rav Yehuda saidin qualifying this statement: bThey only taughtthis ihalakhain a case where bone cannot restrain himself. But, if he can restrain himself, his prayer is avalid bprayeras he is not tarnished by his need to relieve himself.,The Gemara asks: bAndfor bhow longmust he be able to restrain himself? bRav Sheshet said:For bas long asit takes to walk bone parasang. Some teach this ihalakhadirectly bonwhat was taught in bthe ibaraita /i: In whatcase bis this statement said? Where he is unable to restrain himself, but if he is able to restrain himself, his prayer is avalid bprayer. And for how long? Rav Zevid said:For bas long asit takes to walk bone parasang. /b, bRabbi Shmuel bar Naḥmani saidthat bRabbi Yonatan said: One who needs to relieve himself may not pray, because it is stated: “Prepare to greet your God, O Israel”(Amos 4:12), and one must clear his mind of all distractions to prepare to receive the Lord during prayer.,In this context, the Gemara cites an additional statement, which bRabbi Shmuel bar Naḥmani saidthat bRabbi Yonatan said: What isthe meaning of bthat which is written: “Guard your foot when you go to the house of God,and prepare to listen; it is better than when fools offer sacrifices, as they know not to do evil” (Ecclesiastes 4:17)? It means: When you enter the house of the Lord, bguard yourself from transgression, and if you commit a transgression, bring a sacrifice before Mein atonement. The verse continues: b“And draw near and listen to the words of the wise.” Rava said: Be prepared to hearken to the words of the wise, who, if they commit a transgression, they bring a sacrifice and repent.He interprets the next part of the verse: b“It is better than when fools give sacrifices,”that bone should not act like the fools who commit a transgression and bring a sacrifice but do not repent. /b,Regarding the end of the verse: b“As they know not to do evil,”the Gemara asks: bIf so, they are righteous. Ratherit must be understood: bDo not be like the fools who commit a transgression and bring a sacrifice, but are unaware whether they are bringing itas a thanks-offering bfor the good,or as an offering of atonement bfor the evil.This is the meaning of the verse: “As they know not to do evil”; they know not if and when their actions are evil. With regard to those individuals, bthe Holy One, Blessed be He, said: They cannot distinguish between good and evil andyet bthey bring a sacrifice before me? /b, bRav Ashi and some say Rabbi Ḥanina bar Pappa said: Mind your orifices when you stand before me in prayer. /b, bThe Sages taught: One who enters a bathroom must remove his phylacteries at a distance of four cubits and enter. Rav Aḥa bar Rav Huna saidthat bRav Sheshet said: This was only taughtwith regard to one entering ba regular bathroom, butone who enters ba makeshift bathroom may removehis phylacteries and bdefecate immediately. But when one exitsfrom a makeshift bathroom, bhe must distance himself four cubitsbefore bdonninghis phylacteries because bhe hasnow brenderedthat place ba regular bathroom. /b, bA dilemma was raisedbefore the Sages in the yeshiva: bWhat isthe ihalakha /i; may bone enter a regular bathroom wearing his phylacteries in order to urinate?The Sages disagreed: bRavina permittedto do so while bRav Adda bar Mattana prohibitedit. bThey cameand basked this of Rava. He said to them: It is forbiddenbecause bwe are concerned lest he willcome to bdefecate with themstill on. bOthers saythat this ihalakhais because we are concerned that, since he is already in the bathroom, he bmightforget that his phylacteries are on his head and bwill break wind with themstill on him., bIt was taught in another ibaraita /i: bOne who enters a regular bathroom must remove his phylacteries at a distance of four cubits, place them in the windowin the wall of the bathroom badjacent to the public domain, and then enter. And when he exits, he must distancehimself bfour cubits before donning them.This is bthe statement of Beit Shammai. Beit Hillel say:He must remove his phylacteries but bhe holds them in his hand and enters. Rabbi Akiva says: He holds them in his garment and enters. /b,The Gemara wonders: bDoes it enter your mindto say bin his garment?There is room for concern because bsometimes he forgets them andthey bfall. Rather, say: He holds them with his garment and in his hand and entersthe bathroom. He holds the phylacteries in his hand and covers it with the garment.,It was established in the ibaraita /i: bAndif there is room to place them, bhe places them in the holes adjacent to the bathroom, but he does not place them in the holes adjacent to the public domain, lestthe phylacteries bwill be taken by passersby and he will come to be suspect. /b, bAnd an incidentoccurred binvolving a student who placed his phylacteries in the holes adjacent to the public domain, and a prostitute passed by and tookthe phylacteries. bShe came to the study hall and said: See what so-and-so gave me as my payment. When that student heard this, he ascended to the rooftop and fell and died. At that moment they instituted that one should hold them with his garment and in his hand and enterto avoid situations of that kind., bThe Sages taughtin a ibaraitaon this topic: bAt first, they would place the phylacteries in the holes adjacent to the bathroom, and mice would come and take themor gnaw upon them. Therefore, bthey instituted that they should place them in the holes adjacent to the public domain,where there were no mice. However, bpassersby would come and take thephylacteries. Ultimately, bthey instituted that one should holdthe phylacteries bin his hand and enter. /b,On this topic, bRabbi Meyasha, son of Rabbi Yehoshua ben Levi, said: The ihalakha /iin this case bis that one rolls upthe phylacteries in their straps blike a scroll, and holds them in his hand opposite his heart. Rav Yosef bar Manyumi saidthat bRav Naḥman said:This is bprovided that the strapof the phylacteries bdoes not emergemore than ba handbreadth below his hand. /b, bRabbi Ya’akov bar Aḥa saidthat bRabbi Zeira said: It was only taughtthat one rolls up his phylacteries when there is still btimeleft bin the day to don them. If there is not timeleft bin the day to don thembefore nightfall, when phylacteries are not donned, bhe makes a one-handbreadth pouch of sorts for them and he places themin it.,Similarly, bRabba bar bar Ḥana saidthat bRabbi Yoḥa said: During the day one rolls upthe phylacteries blike a scroll and places them in his hand opposite his heart, and at night he makes a one-handbreadth pouch of sorts for them and he places themin it., bAbaye said: They only taughtthat it must be a one-handbreadth pouch bwith regard to a vessel that isthe phylacteries’ regular bvessel, but in a vessel that is not theirregular bvessel,he may place the phylacteries in it, bevenif it is bless than a handbreadth. /b, bMar Zutra and, some say, Rav Ashi, saidas proof for that distinction: The laws of impurity state that only a space of at least a handbreadth can serve as a barrier to prevent the spread of impurity imparted by a corpse. Nevertheless, bsmallsealed bvesselsless than a handbreadth in size bprotecttheir contents from ritual impurity even if they are inside ba tent over a corpse.This proves that even a space smaller than a handbreadth can serve as a barrier before impurity., bRabba bar bar Ḥana said: When we would walk after Rabbi Yoḥa,we would see bthat when he sought to enter the bathroom while holding a book of iaggada /i, he would giveit bto us. When he was holding phylacteries, he would not givethem bto us,as bhe said: Since the Sages permittedto hold bthem, /b


Subjects of this text:

subject book bibliographic info
albeck, hanoch Simon-Shushan, Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna (2012) 242
altar, amar Simon-Shushan, Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna (2012) 242
biblical referents, in dead dea scrolls Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 108, 110
biblical referents, in rabbinic literature Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 110, 166
edessa Butts and Gross, Jews and Syriac Christians: Intersections across the First Millennium. (2010) 100
epstein, j.n. Simon-Shushan, Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna (2012) 242
goldberg, abraham Simon-Shushan, Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna (2012) 242
goldberg, arnold Simon-Shushan, Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna (2012) 242
hermeneutical method, in rabbinic literature Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 110
hermeneutical method, intention in law Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 166
hermeneutical method, inversion (literary) Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 110
hoffman, david z. Simon-Shushan, Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna (2012) 242
kehati, pinhas Simon-Shushan, Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna (2012) 242
maaseh, stories, etiological Simon-Shushan, Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna (2012) 242
pre-sabbath prohibitions Simon-Shushan, Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna (2012) 242
prohibitions, pre-sabbath Simon-Shushan, Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna (2012) 242
prohibitions, sabbath Simon-Shushan, Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna (2012) 242
rosen-zvi, ishai Simon-Shushan, Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna (2012) 242
shabbat Butts and Gross, Jews and Syriac Christians: Intersections across the First Millennium. (2010) 100
shemesh, rivka Simon-Shushan, Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna (2012) 242
speech acts Simon-Shushan, Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna (2012) 242
stories, didactic, maaseh Simon-Shushan, Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna (2012) 242
thoughts, prohibition of, in rabbinic literature' Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 166