Shabbat 9

Chapter 9

א אָמַר רַבִּי עֲקִיבָא, מִנַּיִן לַעֲבוֹדַת כּוֹכָבִים שֶׁמְּטַמְּאָה בְמַשָּׂא כַּנִּדָּה, שֶׁנֶּאֱמַר (ישעיה ל) תִּזְרֵם כְּמוֹ דָוָה, צֵא תֹּאמַר לוֹ, מַה נִּדָּה מְטַמְּאָה בְמַשָּׂא, אַף עֲבוֹדָה זָרָה מְטַמְּאָה בְמַשָּׂא:

1 R. Akiva said: Whence is it derived that idolatry renders one who carries it unclean as a niddah (does)? From (Isaiah 30:22): "Tizrem kemo davah — 'Get out!' will you say to him." [Since a verse was used as support above in respect to a shard, another supporting verse is adduced. And "Tizrem kemo davah" is near "And there will not be found among its fragments a shard." Or else, since it is to be taught (9:3): "Whence is it derived that we bathe the circumcision, etc.", we adduce the other (instances of) "Whence is it derived," which are similar to it.] Just as a niddah renders unclean what she carries, so idolatry renders unclean the one who carries it. [He must wash his clothes, even if he did not touch it, as when it were in a box (that he was carrying) and the like. The rabbis differ with R. Akiva, saying that it renders unclean only by contact, as sheretz does. The halachah is in accordance with the sages. ("Tizrem kemo davah":) That is, let them (idolatrous objects) be in your eyes as zarim (strangers), as "davah," a niddah, viz. (Leviticus 15:33): "Vehadavah benidathah."]

ב מִנַּיִן לִסְפִינָה שֶׁהִיא טְהוֹרָה, שֶׁנֶּאֱמַר (משלי ל) דֶּרֶךְ אֳנִיָּה בְלֶב יָם. מִנַּיִן לַעֲרוּגָה שֶׁהִיא שִׁשָּׁה עַל שִׁשָּׁה טְפָחִים שֶׁזּוֹרְעִין בְּתוֹכָהּ חֲמִשָּׁה זֵרְעוֹנִין, אַרְבָּעָה בְאַרְבַּע רוּחוֹת הָעֲרוּגָה וְאֶחָד בָּאֶמְצַע, שֶׁנֶּאֱמַר (ישעיה סא) כִּי כָאָרֶץ תּוֹצִיא צִמְחָהּ וּכְגַנָּה זֵרוּעֶיהָ תַצְמִיחַ, זַרְעָהּ לֹא נֶאֱמַר, אֶלָּא זֵרוּעֶיהָ:

2 Whence is it derived that a ship is clean [i.e., that it does not acquire uncleanliness]? From (Proverbs 30:19): "the way of a ship in the heart of the sea." [Is it not obvious that a ship is in the heart of the sea? (i.e., What are we being taught by this?) We are being apprised that the ship is like the sea, i.e., just as the sea is clean, so a ship is clean — even one of earthenware; even one that was laden on dry land and lowered into the sea.] Whence is it derived that in a garden bed six by six cubits, five (different varieties of) seeds may be sown? Four on the four sides of the bed, and one in the middle? From (Isaiah 61:11): "For as the earth brings forth her growth, and as a garden sprouts its seeds." It is not written "its seed," but "its seeds." [("five (different varieties of) seeds":) so that there be enough separation between them that they not constitute a (forbidden) admixture (kilayim). ("Four on the four sides of the bed":) He fills every side close to the corner, and in the middle he sows only one kernel, so that it is three cubits distant from what is sown on every side. For the "nurturing" distance between one seed and another is a cubit and a half. And even though near the corners in each direction the seeds are close to each other, not being three cubits removed, and being nourished by one another, there is no reason for apprehension here, for it was kilayim (the forbidden admixture) itself that Scripture was concerned with, and not with the nourishment factor. As it was taught: If there were a fence between them, one can sow next to the fence on one side; and the other, next to the fence on the other, even though they are mutually nourished from beneath. And here (in our instance) there is a clear separation; for one side is sown north-south and the other, east-west. But between the middle seed to those at the sides, there is no clear separation, and if they were close, they would constitute an admixture, for which reason they require distancing to the extent of nourishing. ("For as the earth brings forth her growth, and as a garden sprouts its seeds":) "brings forth" — one; "her growth" — one; "its seeds" — two; "sprouts" — one; all together — five. (That it be in an area of six cubits by) six cubits is not derived from the verse; but the rabbis know that with five varieties of seed in such an area, the corners are not nourished by the middle nor the middle by the corners, the nourishment distance of each seed being a cubit and a half. So that when Scripture intimates five seeds, it is understood to be in an area of six by six cubits. And in Tractate Kilyaim I have explained the halachoth of garden beds in detail. Here I have been brief.]

ג מִנַּיִן לְפוֹלֶטֶת שִׁכְבַת זֶרַע בַּיּוֹם הַשְּׁלִישִׁי שֶׁהִיא טְמֵאָה, שֶׁנֶּאֱמַר (שמות יט) הֱיוּ נְכוֹנִים לִשְׁלשֶׁת יָמִים. מִנַּיִן שֶׁמַּרְחִיצִין אֶת הַמִּילָה בַיּוֹם הַשְּׁלִישִׁי שֶׁחָל לִהְיוֹת בְּשַׁבָּת, שֶׁנֶּאֱמַר (בראשית לד) וַיְהִי בַיּוֹם הַשְּׁלִישִׁי בִּהְיוֹתָם כֹּאֲבִים. מִנַּיִן שֶׁקּוֹשְׁרִין לָשׁוֹן שֶׁל זְהוֹרִית בְּרֹאשׁ שָׂעִיר הַמִּשְׁתַּלֵּחַ, שֶׁנֶּאֱמַר (ישעיה א) אִם יִהְיוּ חֲטָאֵיכֶם כַּשָּׁנִים כַּשֶּׁלֶג יַלְבִּינוּ:

3 Whence is it derived that a woman who exudes semen on the third day (after cohabitation) is unclean? [For on the third day the semen has not yet putrefied and is still viable, so that it is called "semen (shichvath zera) which is fit to be sowed" (haraui lehazria)]. From(Exodus 19:15): "Be ready in three days. (Do not come near a woman.") [The Torah desired that there be no semen uncleanliness at the giving of the Law, for which reason it separated them for three days. And it was not feared that they might exude semen on the fourth day after separation, for (by that time) it putrefies and is not fit for sowing. The halachah is that a woman who exudes semen on the third day is clean, and our Mishnah is a mistaken one, the correct reading being: "Whence is it derived that a woman who exudes semen on the third day is clean? From: "Be ready in three days," this referring to the third day of separation, on which day the Torah was given. Or else, it is not mistaken, but represents the view of the rabbis of R. Eliezer b. Azaryah, who hold that a woman who exudes semen on the third day is unclean. But the halachah is not in accordance with them.] Whence is it derived that the circumcision is bathed on the third day (after circumcision) if it falls on a Sabbath? [Even with hot water which was heated on the Sabbath. For even on the third day his life is in danger, and, it goes without saying, on the first and second days. The hot water strengthens and heals the infant's body.] From (Genesis 34:25): "And it was on the third day (after circumcision) when they were in pain, etc." Whence is it derived that they would tie a tongue of crimson to the head of the scapegoat? From (Isaiah 1:18): "Though your sins be as scarlet, they shall be as white as wool." [They would tie a kind of tongue of red wool, half to the head of the scapegoat and half to the peak from which it was cast. When it was cast down, that tongue would turn white, and they would know that their sins had been atoned.]

ד מִנַּיִן לְסִיכָה שֶׁהִיא כַשְּׁתִיָּה בְיוֹם הַכִּפּוּרִים, אַף עַל פִּי שֶׁאֵין רְאָיָה לַדָּבָר, זֵכֶר לַדָּבָר, שֶׁנֶּאֱמַר (תהלים קט) וַתָּבֹא כַמַּיִם בְּקִרְבּוֹ וְכַשֶּׁמֶן בְּעַצְמוֹתָיו:

4 Whence is it derived that anointing is like drinking on Yom Kippur? [Not that it is actually like drinking for kareth liability, but that it is forbidden.] Even though there is no proof for it, it is intimated in (Psalms 109:18): "And it came like water in his midst and like oil in his bones."

ה הַמּוֹצִיא עֵצִים, כְּדֵי לְבַשֵּׁל בֵּיצָה קַלָּה. תְּבָלִין, כְּדֵי לְתַבֵּל בֵּיצָה קַלָּה, וּמִצְטָרְפִין זֶה עִם זֶה. קְלִפֵּי אֱגוֹזִים, קְלִפֵּי רִמּוֹנִים, אִסְטִיס וּפוּאָה, כְּדֵי לִצְבֹּעַ בָּהֶן בֶּגֶד קָטָן בַּסְּבָכָה. מֵי רַגְלַיִם, נֶתֶר וּבֹרִית, קִמּוֹנְיָא וְאַשְׁלָג, כְּדֵי לְכַבֵּס בָּהֶן בֶּגֶד קָטָן בַּסְּבָכָה. רַבִּי יְהוּדָה אוֹמֵר, כְּדֵי לְהַעֲבִיר עַל הַכָּתֶם:

5 If one takes out wood, (the quantity for liability is) what suffices for the cooking of "an easy egg" [a hen's egg, which is easier to cook than all other eggs. And it is not necessary to cook all of it, but only a fig's size of it, mixed with oil and placed in a (pre-heated) pot.]; seasonings, what suffices for the seasoning of "an easy egg." And they [all spices] combine with each other. Nut shells, pomegranate shells, isatis [which produces a blue dye], and puah [grass roots producing a red dye], what suffices for the dying of the small cloth on [the top of] the net, [it being customary to place a piece of cloth there]. Alum [a kind of phosphorescent soil], borith [a kind of plant with detergent properties], kimonia [a grass whose powder is used as a hand deodorant. In the language of the Talmud, it is called "shlof-dotz," and in Arabic, "alkalai."], eshlag, what suffices for washing the small cloth on the net. R. Yehudah says: What suffices for passing over a stain [on a garment. If it is not certain whether it is or is not niddah blood, seven things are passed over it to check it, these four among them. The halachah is not in accordance with R. Yehudah.]

ו פִּלְפֶּלֶת, כָּל שֶׁהוּא. וְעִטְרָן, כָּל שֶׁהוּא. מִינֵי בְשָׂמִים וּמִינֵי מַתָּכוֹת, כָּל שֶׁהֵן. מֵאַבְנֵי הַמִּזְבֵּחַ וּמֵעֲפַר הַמִּזְבֵּחַ, מֶקֶק סְפָרִים וּמֶקֶק מִטְפְּחוֹתֵיהֶם, כָּל שֶׁהוּא, שֶׁמַּצְנִיעִין אוֹתָן לְגָנְזָן. רַבִּי יְהוּדָה אוֹמֵר, אַף הַמּוֹצִיא מִמְּשַׁמְּשֵׁי עֲבוֹדַת כּוֹכָבִים, כָּל שֶׁהוּא, שֶׁנֶּאֱמַר (דברים יג) וְלֹא יִדְבַּק בְּיָדְךָ מְאוּמָה מִן הַחֵרֶם:

6 Pilpeleth [effective as a mouth deodorant. This is not our pilpel (pepper)], any amount; itran [used for healing migraine], any amount. Spices and metals, [of which small goads can be made], any amount. (Particles) of the stones of the altar, of the earth of the altar, the mould (mekek) of books, and the mould of their covers ["mekek," decay, as in (Zechariah 14:12): "hamek besaro" ("His flesh will decay")], any amount, for they are secreted. [(All things of holiness must be secreted.)] R. Yehudah says: Also (liable is) one who takes out any amount of the appurtenances of idolatry, viz. (Deuteronomy 13:18): "Let there adhere to your hand naught of the spoil" (of idolatry), [whence it is seen that Scripture accorded it significance in forbidding it; and he effects great amendment in removing idolatry from his house. The halachah is not in accordance with R. Yehudah.]

ז הַמּוֹצִיא קֻפַּת הָרוֹכְלִין, אַף עַל פִּי שֶׁיֶּשׁ בָּהּ מִינִין הַרְבֵּה, אֵינוֹ חַיָּב אֶלָּא חַטָּאת אֶחָת. זֵרְעוֹנֵי גִנָּה, פָּחוֹת מִכַּגְּרוֹגֶרֶת. רַבִּי יְהוּדָה בֶּן בְּתֵירָא אוֹמֵר, חֲמִשָּׁה. זֶרַע קִשּׁוּאִין, שְׁנַיִם. זֶרַע דְּלוּעִין, שְׁנַיִם. זֶרַע פּוֹל הַמִּצְרִי, שְׁנַיִם. חָגָב חַי טָהוֹר, כָּל שֶׁהוּא. מֵת, כַּגְּרוֹגֶרֶת. צִפֹּרֶת כְּרָמִים, בֵּין חַיָּה בֵּין מֵתָה, כָּל שֶׁהוּא, שֶׁמַּצְנִיעִין אוֹתָהּ לִרְפוּאָה. רַבִּי יְהוּדָה אוֹמֵר, אַף הַמּוֹצִיא חָגָב חַי טָמֵא, כָּל שֶׁהוּא, שֶׁמַּצְנִיעִין אוֹתוֹ לְקָטָן לִשְׂחֹק בּוֹ:

7 If one takes out a spice-peddler's box, even if there are many varieties in it, he is liable for only one sin-offering, [it being one act of carrying.] Garden seed, less than a fig. [Even though the quantity for all foods is the size of a fig — with these, since they are to be sown, there is liability even for less than the size of a fig.] R. Yehudah b. Betheira says (that there is liability with) five (garden seeds.) [The halachah is not in accordance with R. Yehudah b. Betheira.] Cucumber seed, two. Gourd seed, two. Egyptian bean seed, two. [Cucumber seed is superior to most garden seed, and so gourd seed and Egyptian bean seed.] A live hopper, any size [For it is secreted for children to play with]; a dead one, the size of a fig [as with all foods]. Tziporeth k'ramim [a bird found among young palms], whether alive or dead, any size, for it is used for healing [of the mind]. R. Yehudah says: Also one who takes out a live unclean hopper (is liable) for any size, for it is secreted for children to play with. [And the first tanna holds that an unclean hopper is not secreted for a child, for he might find it and eat it. The halachah is not in accordance with R. Yehudah.]

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