Комментарий к Шаббат 9:8

אמר ר"ע מנין לעבודת כוכבים שמטמאת במשא – since they are concerned above with an Asmakhta/a scriptural text used as a support for a rabbinic enactment and the Biblical verse of (Isaiah 30:22): “You will cast them away like a menstruous woman,” it is a support to the Biblical verse that was brought above (Isaiah 30:14 – see Tractate Shabbat, Chapter 8, Mishnah 7): “So that no shard is left in its breakage;” alternatively, because it was necessary to teach (Tractate Shabbat, Chapter 9, Mishnah 3), “from where do we learn that we wash the circumcised child on the third day if it falls on the Sabbath?,” they taught these which are compared to it.

Introduction In the last chapter of mishnah eight Rabbi Meir brought a proof for his halakhah from the book of Isaiah. The proof was more of a “support” than an actual proof. This phenomenon is called an “asmakhta” in rabbinic parlance. The first four mishnayoth in our chapter all contain Biblical prooftexts of this nature.

מטמאה במשא – a person who carries it should wash his clothes and even if he didn’t touch it, such as it was in a box or something like that, and the Rabbis dispute on the statement of Rabbi Akiba and state that he does not become ritually defiled other than through contact like an unclean reptile, and the Halakha is according to the Sages.

Rabbi Akiva said: From where do we know that an idol defiles by being carried like a menstruant? Because it is said, “You shall cast them [the idols] away as a menstruous woman. Out! You will say to them” (Isaiah 30:22): just as a menstruant defiles by being carried, so does an idol defile by being carried. Rabbi Akiva holds that a person who carries an idol is defiled by the idol, even if he doesn’t touch it and only carries it. He derives this halakhah from a comparison that Isaiah makes between idols and a menstruant. In his exhortation against idolatry Isaiah states that the people of Israel will cast out their idols like a menstruous woman. Leviticus 15:22 teaches that a menstruous woman defiles things not just by touching them but even by sitting on them. From here the rabbis derive that she transmits impurity also by being carried. Rabbi Akiva learns from Isaiah that idols transmit impurity in the same way.

תזרם כמו (אשה) דוה – that is to say, it should be in your eyes like foreigners like depressed like a menstruant woman, as it is written (Leviticus 15:33): “and concerning her who is in menstrual infirmity” and the Biblical verse is speaking about idolatry.

שהיא טהורה – that it is not susceptible to ritual defilement.

Introduction There are two more midrashim in this mishnah which are both based on passages that are not from the Torah.

בלב ים – for it is obvious that a ship is in the heart of the sea, but rather, it comes to inform us that a ship is a receptacle/pouch; just as the see is ritually pure, so too the ship is pure, and even it if is of earthenware, and even if it is laden on the dry land and they lowered it into the sea.

How do we know that a ship is clean? Because it is said, “The way of a ship is in the midst of the sea” (Proverbs 30:19). A ship cannot contract ritual impurity (uncleanness). This is derived from Proverbs 30:19: just as the sea cannot become impure, so too a ship cannot become impure.

שזורעים בה חמשה זרעונים – and there is within it in order to set aside between them the appropriate difference so there will not be any confusion/mixture.

How do we know that if a furrow is six handbreadths by six handbreadths, they may sow in it five kinds of seeds, four on the four sides, and one in the middle? Because it is said, “For as the earth brings forth her growth, and as the garden causes its seeds to spring forth” (Isaiah 61:11) not its seed, but its seeds is stated. This section has to do with the laws of forbidden mixtures of seeds. The mishnah teaches a way that five different species can be planted in a six by six handbreadth furrow. This would look like the table below (this is my first graphic, so here goes): Since no seeds are actually next to each other, this is not considered “kilayim” a forbidden mixture of seeds. Eventually when we learn tractate Kilayim we will learn more about this halakhah. The mishnah derives this halakhah from the plural use of the word “seeds” in Isaiah. The verse implies that one garden can make five different kinds of seeds come up at the same time. We should note, however, that the verse does not teach that five is possible and that six is not.

ארבעה בארבע רוחות להערוגה – they fill each direction until near the corner and in the middle, they don’t sow other than one globule in order that the globule that is in the center will be distant three handbreadths from what is sown in each direction, for the measure of absorption of each sown area is one-and-one-half handbreadths , and even though that nearest the corners in the directions of the seeds that are closest to each other, and there isn’t between them a distance of three handbreadths, and they absorb from each other, and in this case there is no room for doubt, for the Biblical verse was strict only about Kilayim/mixed seeds, and there was no confusion, and we don’t concern ourselves about absorption as it is taught in the Mishnah (Tractate Bava Batra, Chapter 2, Mishnah 12): “If there was a fence between them, this one relies on the fence from this direction and the other relies on the fence from that direction” and even though they absorb from underneath , and here there is a large recognition that the the this direction is sown to the north and the south and that direction is sown to the east and the west, but between the intermediate seed to the seeds of the directions, there is no recognition, and if they were brought close, there would be confusion; therefore, there is a need for distance in order to absorb.

שנאמר כי כארץ תוציא צמחה – (through the analysis of words in the verse – Isaiah 61:11: “For just as the earth brings forth her growth, and a garden makes the seed shoot up, (So the LORD God will make victory and renown shoot up in the presence of the nations”]) – "תוציא" /bring forth – is one; "צמחה"/her growth – is one; "זרועיה"/the seed – is two; "תצמיח"/shoot up – is one – that makes five. But the six handbreadths cannot be derived from Biblical verse but rather it is established by the Rabbis that the five rows of plants in six handbreadths, the four corners will not absorb from the middle and the middle will not [absorb] from the corners, for the measurement of absorption of each seed is a handbreadth and a half; therefore, Scripture hints that five rows of plants in one bed that is six handbreadths, is as stated. And in Tractate Kilayim, I explained the laws of a a bed and its details and its specifications, but here I shortened it.

שהיא טמאה – for on the third day, her semen has not yet become decayed – and she is worthy to conceive and to have a fetus created from her and we call it semen – that is worthy of being sown.

How do we know that if one [a woman] discharges semen on the third day she is unclean? Because it is said, “Be ready for the third day” (Exodus 19:15). Semen imparts ritual impurity. A woman who discharges semen up until three days after having intercourse is made unclean by this semen. This is why Moses told the people of Israel not to have intercourse for three days before receiving the Torah. If the woman would have a discharge of semen after the third day, the semen would no longer transmit impurity.

לשלשה ימים – for Scripture was strict on those who were defiled by emissions at the Giving of the Torah, therefore, it separated them three days and did not concern itself if they would discharge afterwards on the forth day of separation that decays/is offensive and not worthy of being sown. And the Halakhic decision is that the a woman who discharges on the third day is ritually pure, and our Mishnah is a faulty version, and should teach: “From when does a woman who discharges semen on the third day that she is ritually pure, as it states (Exodus 19:15): “Be ready for the third day: [do not go near a woman].” And the three days that are mentioned in the Biblical verse is equivalent to the third day, for on the third day of separation, the Torah was given. Alternatively, it (i.e., our Mishnah) is not a faulty version but rather, it is [the Rabbis of Rabbi] Eleazar ben Azariah [who] hold that she who emits on the third day is impure, and the Halakha is not [like them].

How do we know that one who has been circumcised may be bathed on the third day [after circumcision] which falls on Shabbat? Because it is said, “And it came to pass on the third day, when they were in pain” (Genesis 34:25). It is permitted to warm water (but not to light a fire) in order to bathe someone who has just been circumcised. The mishnah assumes that we know that it is permitted to do so on the first and second days after the circumcision. It is permitted up until the third day. This is derived from what it says about the people of Shechem who were still in pain three days after their circumcision.

מנין שמרחיצין וכו' – even in hot water that was heated on the Sabbath, for even on the third day, [the child] is in danger, and all the more so, on the first and second days, for hot water strengthens the body of the baby boy and heals him.

How do we know that a crimson-colored strap is tied to the head of the goat that is sent [to Azazel]? Because it is said, “If your sins be as scarlet, they shall be as white as snow” (Isaiah 1:18). According to rabbinic sources, (see Yoma 6:6) the priests would tie a crimson ribbon to the horns of the goat sent to Azazel on Yom Kippur. If the ribbon turned white, it was a sign that the children of Israel’s sins had been forgiven. This is connected in our mishnah to the verse from Isaiah.

לשון של זהורית – like the language of a red wool that they would tie half on the head of the goat that was sent to Azazel and half on the precipice, and when the goat was pushed down, the strip would turn white and everyone knew that their sins were atoned for.

מנין לסיכה שהיא כשתיה – not actually like drinking to make him liable for extirpation, but that it is forbidden.

How do we know that anointing is the same as drinking on Yom Kippur? Though there is no proof of this, yet there is a suggestion of it, for it is said, “And it came into his inward parts like water, and like oil into his bones” (Psalms 109:18). Two of the prohibitions on Yom Kippur are anointing (rubbing oil on oneself) and drinking. Our mishnah teaches that both are similarly prohibited (although their punishments are different). Their similarity is derived from the verse in Psalms which compares water with anointing with oil. We should note that according to most commentators the phrase, “though there is no proof of this, yet there is a suggestion of it” refers to all of the “proofs” in the above three mishnayot as well. None of them are true “proofs” but rather “suggestions.”

ביצה קלה – the egg of a chicken is easier to cook more than other eggs, and not in order to cook all of it but like a dried fig’s worth of it,, and it is placed in a tightly covered pot.

If one carries out wood, as much as is required for boiling a light egg; For carrying wood, one is liable if she carries enough to fuel the boiling of a light egg.

ומצטרפין – all kinds of spices with each other.

Spices, as much as is required for seasoning a light egg, and they combine with each other. For carrying spices, it must be enough to season an egg. If she carries different types of spices, they all join together to equal one measure.

אסטיס – “Neel” in the Arabic language and its color is similar to Tekhelet/the purple-blue thread used on the Tzizit.

Nutshells, pomegranate peel, woad and madder, as much as is required for dyeing a small piece of cloth the size of a hairnet. These things were all used as dyes. Woad was used to make blue dye and madder made red dye. She is liable if she carries enough of these things to dye a small piece of cloth the size of a woman’s hairnet.

ופואה – the reeds of gras that we color them red, and in Arabic “Alphu-ha.”

Urine, baking soda, lye, cimolian earth, and lion’s leaf, as much as is required for washing a small piece of cloth the size of a hairnet. Rabbi Judah says: as much as is required for removing the stain. These materials were all used in laundering (sounds yucky doesn’t it? aren’t you glad you use Tide!). Therefore, she is liable if she carries enough to wash a small piece of cloth the size of a hairnet. Rabbi Judah says that it must be enough to remove “the stain.” This refers to a situation where a stain was found on a woman’s clothing and it is unclear whether or not the stain is menstrual blood. They would wash it with the above five materials as well as two others (see Mishnah Nidah 9:6). If the stain didn’t come out, then they knew it was dye and not blood. The amount of each type for which one is liable on Shabbat is the amount that they used to put on the cloth to see if the stain would come out.

סבכה – at the head of the net-work/matting which is made like a triple-thread/twist/network in which they place a bit of cloth.

נתר – a kind of soil and it shines, and we called it “Alum” in the foreign language.

בורית – a kind af plant that cleans and purifies.

קמוניא – a grass that cleanses the hands in its dust to remove the filth, and in the language of the Talmud, it is called “pull out that which is stuck in” and in Arabic we call it “Alkeli.”

ואשלג – it was not explained to me what this is.

על הכתם – that is found in the clothing and it is not known if it is the blood of a menstruant woman or not – we remove seven things to examine him with them, and among them are these four signs, but the Halakha is not according to Rabbi Yehuda (see Tractate Niddah, Chapter 6, Mishnah 9).

פלפלת כל שהוא – that appears like scent of the mouth, but this is not the pepper that is found among us.

Introduction This mishnah deals with things for which one is liable for carrying even the smallest amount. The reason in the first three sections is that even the smallest quantity of these things is usable. In the final two sections, the reason why one is liable for carrying even the smallest amount is that the objects are holy and when worn out, may not be thrown away.

עטרן כל שהוא – that heals a person whomever has a pain in half of his head.

[If one carries out] pepper, in whatever quantity. Since even the tiniest amount of pepper can be used to spice up a dish or for other purposes, one is liable for carrying even the tiniest amount.

מיני בשמים כל שהן – for a good scent.

Olive-refuse, in whatever quantity. Small amounts of olive-refuse were used to heal headaches.

מיני מתכות כל שהן – that is appropriate to make from them a small goad/end of the handle of a ploughshare/iron point on the staff.

Various kinds of spices and various kinds of metal, in whatever quantity. This section refers to spices which were not used for cooking but for perfumes. Since even the smallest amount might be used, one would be liable for even a tiny amount. Metal was quite precious and even small amounts would be preserved.

מקק – rottenness that falls from scrolls or covers that wore out – from the language (Zechariah 14:12): “Their flesh shall rot away [while they stand on their feet].”

[Pieces] of the stones of the altar or the earth from the altar, worn-out pieces of scrolls or their worn-out covers, in whatever quantity, because they are stored away in order to hide them. When pieces of the altar needed to be removed or parts of holy scrolls or their covers needed to be replaced, the old material must be put into a “genizah”, a place to hide them and protect them. The word “genizah” indeed means “to be stored away.” They may not be thrown into the garbage. Since even the smallest amounts are important enough to forbid their being thrown away, one is liable for carrying even the smallest amount.

שמצניעים אותו לנונזו – for every sacred thing required being hidden away.

Rabbi Judah says: also he who carries out the service vessels of idols, in whatever quantity, [is liable], for it is said, “Let nothing that has been doomed stick to your hand” (Deuteronomy 13:18). Rabbi Judah thinks that even for carrying things used in idol worship, if one carries even the smallest amount one is liable. This is because of the verse “let nothing...” The Torah considers even the smallest amount to be forbidden due to the prohibition of idolatry. Rabbi Judah learns from here that even the smallest amount has “importance” and therefore one who carries such an amount is liable.

מאומה – so we see that the Biblical verse thought to forbid it and he does a great repair, and he removes idolatry from his house, but the Halakha is not according to Rabbi Yehuda.

הרוכלין - those who sell spices for the decoration of women and they have small boxes for the stones of the spices.

If one carries out a peddler’s basket, even though it contains many types of things, he is liable for only one sin-offering. A peddler’s basket contains a variety of goods. We might have thought that one who carries such a basket full of different things from one domain to another would be liable for several sin-offerings, one for each thing in the basket. Therefore, the mishnah teaches that she is liable for only one, for the basket joins them together.

אינו חייב אלא חטאת אחת – all of them are one “taking out.”

Garden seeds, less than the size of a dried fig; Rabbi Judah ben Batera ruled: five. Cucumber seed, two. Gourd seed, two. Egyptian bean seed, two. This section refers to seeds which will be used for planting. The mishnah lists the minimum amount of seeds of certain types of vegetables which would be planted in one furrow. With regard to garden-seeds, the first opinion holds that there must be a total amount of seeds equal to the size of a dried fig. Rabbi Judah ben Batera connects this rule with that which we learned above in mishnah two a person is allowed to plant five different kinds of seeds in one 6 by 6 handbreadth furrow.

פחות מכגרוגרת – even though all the foods, their measure is like a dried-fig’s bulk, these, since they exist for planting even with less that a dried-fig’s bulk, they are liable, but the Halakha is not according to Rabbi Yehuda ben Beteyra who said five.

A live clean locust, whatever its size. Dead, the size of a dried fig. The bird of the vineyards, whether live or dead, whatever its size, because they store it for a medicine. Rabbi Judah says: even one who carries out a live unclean locust, whatever its size, [is liable], because they store it away for a child to play with. The Torah teaches that some locusts are clean and may be eaten and some are unclean and are forbidden. According to the first opinion, one is liable for carrying a live clean locust of any size because they would put it aside for a child to play with. They would not give unclean locusts to children because if the locust died the child might eat it. Rabbi Judah at the end of this mishnah holds that even unclean locusts are stored away for children to play with and therefore one is liable also for carrying them. For dead clean locusts which are edible everyone agrees that the minimum is the same as it is for other foods (7:4). One would not be liable at all for carrying dead unclean locusts since they have no practical use. Due to its inclusion in this section, it seems likely the “bird of the vineyards” is actually a type of locust. Since even the smallest amount is used for medicinal purposes, one is liable for carrying even a small one, whether live or dead.

זרע קשואין – it is more important than the other seeds of the garden, and similarly, the seeds of gourds and the seeds of Egyptian beans, and he calls them “Fasli” in the foreign language.

חגב חי כל שהוא – we hide it for a small child to play with it.

מת כגרוגרת – like the law for other food stuffs.

צפורת כרמים – a bird that is found between the male palm-trees.

בין חיה בין מתה כל שהוא – for we make from it a medication to make bright and to make wise.

חגב חי טמא כל שהוא – but the first Tanna/teacher holds that if it is ritually impure, we don’t put it away for a young child, lest he come and eat it, but the Halakha is not according to Rabbi Yehuda.