Shabbat 22

Chapter 22

א חָבִית שֶׁנִּשְׁבְּרָה, מַצִּילִין הֵימֶנָּה מְזוֹן שָׁלֹשׁ סְעֻדּוֹת, וְאוֹמֵר לַאֲחֵרִים, בֹּאוּ וְהַצִּילוּ לָכֶם, וּבִלְבַד שֶׁלֹּא יִסְפֹּג. אֵין סוֹחֲטִין אֶת הַפֵּרוֹת לְהוֹצִיא מֵהֶן מַשְׁקִין, וְאִם יָצְאוּ מֵעַצְמָן, אֲסוּרִין. רַבִּי יְהוּדָה אוֹמֵר, אִם לְאֳכָלִין, הַיּוֹצֵא מֵהֶן מֻתָּר, וְאִם לְמַשְׁקִין, הַיּוֹצֵא מֵהֶן אָסוּר. חַלּוֹת דְּבַשׁ שֶׁרִסְּקָן מֵעֶרֶב שַׁבָּת וְיָצְאוּ מֵעַצְמָן, אֲסוּרִין. וְרַבִּי אֱלִיעֶזֶר מַתִּיר:

1 If a jug were broken (on Shabbath), he may rescue from it food for three meals, [even in many vessels; for, if in one vessel, it has already been stated (16:3) that he may rescue as much as he wishes.] And he may tell others: "Come and rescue for yourselves," [each one, enough for three meals], so long as he not sponge it up, [i.e., that he sponge up the wine and release it (into a different vessel), even if the sponge has a handle, where there is no fear that he will squeeze it (with his hands), (still, it is forbidden) so that he not do (on Shabbath) as he does no a weekday. And it is forbidden even to take in his hands oil and honey (which are thick and stick to his hands) and wipe them on the edge of a vessel, so that he not perform a weekday activity.] It is forbidden to squeeze fruit to extract juice, [this being "mefarek" (unloading), a toldah of threshing.], and if it came out of itself, it is forbidden, [a decree, lest he squeeze it ab initio]. R. Yehudah says: If [those fruits were designated] to be eaten, what issues from them is permitted, for he does not desire what flows from them, so that there is no reason to decree that he might squeeze them]; and if to extract their juice, [in which instance, he desires what issued from them], it is forbidden, [a decree, lest he squeeze them. And with olives and grapes R. Yehudah concedes to the sages that even though he designated them for eating, what issued from them is forbidden. For since they are generally squeezed, if juice come out, he desires it. And with other fruits the sages concede to R. Yehudah (that what issues from them is permitted). They differ only in respect to berries and pomegranates, R. Yehudah comparing them to other fruits, and the sages to olives and grapes. The halachah is in accordance with R. Yehudah.] If honeycombs were broken on Sabbath eve, and the honey issued forth of itself, it is forbidden. R. Eliezer permits it. [When honeycombs are broken, the honey flows from the wax of itself, and it is not customary to squeeze them. And the sages forbid it — a decree, by reason of those that are not already broken. The halachah is in accordance with R. Eliezer.]

ב כֹּל שֶׁבָּא בְחַמִּין מֵעֶרֶב שַׁבָּת, שׁוֹרִין אוֹתוֹ בְחַמִּין בְּשַׁבָּת, וְכֹל שֶׁלֹּא בָא בְחַמִּין מֵעֶרֶב שַׁבָּת, מְדִיחִין אוֹתוֹ בְחַמִּין בְּשַׁבָּת, חוּץ מִן הַמָּלִיחַ הַיָּשָׁן, וְדָגִים מְלוּחִים קְטַנִּים וְקוּלְיָס הָאִסְפָּנִין, שֶׁהֲדָחָתָן זוֹ הִיא גְמַר מְלַאכְתָּן:

2 Everything which came into hot water [i.e., which was cooked] Sabbath eve may be soaked in hot water on Shabbath. And everything which did not come into hot water on Sabbath eve may be rinsed with hot water on Shabbath, [for its rinsing is not its cooking; but it may not be soaked] — except old salted fish, [a year after its salting], small salted fish, and Spanish colias [a thin-skinned fish, whose rinsing in hot water is the completion of its cooking], for their rinsing is the completion of their processing.

ג שׁוֹבֵר אָדָם אֶת הֶחָבִית לֶאֱכֹל הֵימֶנָּה גְרוֹגָרוֹת, וּבִלְבַד שֶׁלֹּא יִתְכַּוֵּן לַעֲשׂוֹת כְּלִי. וְאֵין נוֹקְבִים מְגוּפָה שֶׁל חָבִית, דִּבְרֵי רַבִּי יְהוּדָה. וַחֲכָמִים מַתִּירִין. וְלֹא יִקְּבֶנָּה מִצִּדָּהּ. וְאִם הָיְתָה נְקוּבָה, לֹא יִתֵּן עָלֶיהָ שַׁעֲוָה, מִפְּנֵי שֶׁהוּא מְמָרֵחַ. אָמַר רַבִּי יְהוּדָה, מַעֲשֶׂה בָא לִפְנֵי רַבָּן יוֹחָנָן בֶּן זַכַּאי בַּעֲרָב, וְאָמַר, חוֹשְׁשָׁנִי לוֹ מֵחַטָּאת:

3 It is permitted to break a jug (on Shabbath), [this being "mekalkel" (damaging)] in order to eat figs from it, so long as he not intend to make a vessel [i.e., to make a nice opening for it]. And it is forbidden to puncture a stopper of a (wine jug) [i.e., the stopper which is sealed onto the mouth of the jug; but he removes it all, for puncturing the stopper is (considered) fashioning an opening.] These are the words of R. Yehudah. R. Yossi permits it, [this not being the conventional opening. The halachah is in accordance with R. Yossi.] And he may not puncture it from its side. [That is, R. Yossi permits puncturing it only from the top, at the head of the stopper, it not being customary to fashion an opening there, but rather to remove the entire stopper. But, on the side, sometimes one does puncture the side of the stopper to make an opening (not wanting to open it on top so that pebbles or sand not fall into the wine.)] And if it were punctured, he is not permitted to place wax upon it, this being memareach ("smearing") [forbidden by reason of memachek ("erasing")]. R. Yehudah said: Such an instance [placing wax, etc.] came before R. Yochanan b. Zakkai in Arav, and he said: "I fear that he might be liable for a sin-offering" [if he smeared wax to fasten it to the walls of the vessel around the hole.]

ד נוֹתְנִין תַּבְשִׁיל לְתוֹךְ הַבּוֹר בִּשְׁבִיל שֶׁיְּהֵא שָׁמוּר, וְאֶת הַמַּיִם הַיָּפִים בָּרָעִים בִּשְׁבִיל שֶׁיִּצַּנּוּ, וְאֶת הַצּוֹנֵן בַּחַמָּה בִּשְׁבִיל שֶׁיֵּחַמּוּ. מִי שֶׁנָּשְׁרוּ כֵלָיו בַּדֶּרֶךְ בְּמַיִם, מְהַלֵּךְ בָּהֶן וְאֵינוֹ חוֹשֵׁשׁ. הִגִּיעַ לֶחָצֵר הַחִיצוֹנָה, שׁוֹטְחָן בַּחַמָּה, אֲבָל לֹא כְנֶגֶד הָעָם:

4 It is permitted to place a dish in a hole [where there is no water] so that it be preserved [i.e., so that it not become spoiled by the heat. We are hereby apprised that we do not fear that he might dig holes in the ground so that the pot can rest evenly], and (it is permitted to place a container of) good [i.e., drinkable] water into bad water to cool it off. [i.e., It is permitted to place it into a mikveh of bad, undrinkable water. (Although this is obvious, it is stated here because of what follows, viz.:)] And (it is permitted to place) cold water in the sun to become warm. [I might think that this should be forbidden — a decree, lest he come to place it in hot ashes; we are, therefore, apprised otherwise.] If one's garments fell into water while he was on the road (on Shabbath), he may continue walking in them and not fear [that people will suspect him of having washed them.] When he reaches the outer courtyard [near the entrance of the city, a guarded place], he may spread them out in the sun [to dry], but not before the people, [for they will suspect him of having washed them. (This Mishnah is rejected, because it is an acknowledged halachah with us that "everything the sages forbade because of 'appearance' is forbidden even in the inner sanctum" Therefore, it is forbidden to spread them out, even not before the people)].

ה הָרוֹחֵץ בְּמֵי מְעָרָה וּבְמֵי טְבֶרְיָא וְנִסְתַּפֵּג, אֲפִלּוּ בְעֶשֶׂר אֲלוּנְטִיאוֹת, לֹא יְבִיאֵם בְּיָדוֹ. אֲבָל עֲשָׂרָה בְנֵי אָדָם מִסְתַּפְּגִין בַּאֲלוּנְטִית אַחַת פְּנֵיהֶם יְדֵיהֶם וְרַגְלֵיהֶם, וּמְבִיאִין אוֹתָהּ בְּיָדָן:

5 If one bathed in the waters of a cave or in the waters of Tiberias, and he wiped himself, even with ten towels, [one after the other — Even though not much water was absorbed in each one, still,] he may not bring them in his hand into his house, even by means of an eiruv. For there is no problem of carrying here, but a decree, lest he forget and wring them out upon entering]. But ten men can wipe their faces, hands, and feet with one towel and bring it in their hands. [for since they are many, they will remind each other. Even with one towel for ten men, where much water is absorbed, still, they may bring it in their hands, and we do not fear that they might wring it out.]

ו סָכִין וּמְמַשְׁמְשִׁין בִּבְנֵי מֵעַיִם, אֲבָל לֹא מִתְעַמְּלִין וְלֹא מִתְגָּרְדִין. אֵין יוֹרְדִין לְקוֹרְדִּימָה, וְאֵין עוֹשִׂין אַפִּקְטְוִזִין, וְאֵין מְעַצְּבִין אֶת הַקָּטָן, וְאֵין מַחֲזִירִין אֶת הַשֶּׁבֶר. מִי שֶׁנִּפְרְקָה יָדוֹ וְרַגְלוֹ, לֹא יִטְרְפֵם בְּצוֹנֵן, אֲבָל רוֹחֵץ הוּא כְדַרְכּוֹ, וְאִם נִתְרַפָּא נִתְרַפָּא:

6 One may anoint himself [with oil on Shabbath] and pass his hand [over his entire body for pleasure], but he may not rub himself vigorously, and he may not scratch himself [with a "scratcher," viz. (Job 2:8): "And he took himself a scraper to scrape himself with," this giving the appearance of a weekday activity.] It is forbidden to go down to a polima [a valley full of water with sticky mud on the bottom, with places where one sinks into it so deeply that he cannot get out until some men get together and pull him out with great exertion. Another interpretation: a valley whose soil is so slippery that one who washes there falls and gets his clothes wet, so that he might come to wring them out.], and it is forbidden to make an afiktveizin (an emetic) [in order to vomit. "afik," "tzvei," "zin," literally, "to expel food from the place of its cooking," i.e., the stomach. "afik" — expel; "tvei" — cook (The targum of Exodus 12:8) "tzli esh" - "roasted on the fire" is "tvei nur"); "zin" — "mazon" (food). And it is only to drink something which induces throwing up that is forbidden on Shabbath, but to insert a finger in one's mouth in order to do so is permitted. And if one is in distress and will be healed by vomiting, it is permitted even to drink an emetic.], and it is forbidden to manipulate (the body of) a child ("ein me'atzvin"), [to adjust his bones and vertebrae; for it gives the appearance of boneh ("building"). And this is so only later, but on the day of his birth, it is permitted. "me'atzvin," as in (Job 10:8): "Your hands fashioned me (itzvuni) and made me."], and a break (i.e., a broken bone) is not returned (to its place.) [The halachah is not in accordance with this Mishnah. The halachah is that a broken bone may be returned on Shabbath.] If one's arm or leg were dislocated, he may not douse them ("lo yitrefem") with cold water. ["yitrefem," as in "beitzim t'rufoth beka'arah" ("eggs beaten in a dish"). He may not douse the side of the dislocation with cold water, for it is apparent that he does so for healing purposes.], but he washes in the usual manner, and if it heals, it heals.

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