## Shabbat Daf 147a

###### Shabbat 147a:1
[Shabbat 147a:1](https://torahapp.org/share/book/Shabbat/r/147a:1)

הַמְנַעֵר טַלִּיתוֹ בְּשַׁבָּת — חַיָּיב חַטָּאת. וְלָא אֲמַרַן אֶלָּא בְּחַדְתֵי, אֲבָל בְּעַתִּיקֵי — לֵית לַן בַּהּ. וְלָא אֲמַרַן אֶלָּא בְּאוּכָּמֵי, אֲבָל בְּחִיוָּרֵי וְסוּמָּקֵי — לֵית לַן בַּהּ, וְהוּא דְּקָפֵיד עֲלַיְיהוּ.

**William Davidson Edition - English:**
**One who shakes his cloak on Shabbat** to remove dust that collected on it **is liable to** bring **a sin-offering** for violating the prohibition of laundering. The Gemara qualifies this ruling: **We only stated** this *halakha* **with regard to new** garments, **but with regard to old** garments, **we have no** problem **with** this behavior. **And we only stated** this **with regard to black** garments, **but with regard to white or red** garments, **we have no** problem, as shaking off the dust would not be prohibited. **And this** prohibition applies only **when one is particular about** keeping **them** clean, but if one does not insist on wearing clean garments, we have no problem with it, i.e., it is not prohibited to shake off the dust.


###### Shabbat 147a:2
[Shabbat 147a:2](https://torahapp.org/share/book/Shabbat/r/147a:2)

עוּלָּא אִיקְּלַע לְפוּמְבְּדִיתָא, חֲזָא רַבָּנַן דְּקָא מְנַפְּצִי גְּלִימַיְיהוּ, אָמַר: קָמְחַלְּלִין רַבָּנַן שַׁבְּתָא. אֲמַר לְהוּ רַב יְהוּדָה: נְפוּצוּ לֵיהּ בְּאַפֵּיהּ, אֲנַן לָא קָפְדִינַן מִידֵּי.

**William Davidson Edition - English:**
The Gemara relates that **Ulla happened to** come to **Pumbedita,** and while there **he saw rabbis shaking their cloaks** to remove dust. **He said: The Rabbis are desecrating Shabbat. Rav Yehuda said to** the Rabbis whom Ulla criticized: You may continue to **shake** your cloaks **in his presence. We are not at all particular about this,** and it is therefore permitted for us to shake the dust from our cloaks.


###### Shabbat 147a:3
[Shabbat 147a:3](https://torahapp.org/share/book/Shabbat/r/147a:3)

אַבָּיֵי הֲוָה קָאֵי קַמֵּיהּ דְּרַב יוֹסֵף. אֲמַר לֵיהּ: הַב לִי כּוּמְתַּאי. [חֲזָא דְּאִיכָּא] טַלָּא עֲלֵיהּ, הֲוָה קָמְחַסֵּם לְמִיתְּבֵהּ לֵיהּ. אֲמַר לֵיהּ: נְפוֹץ שְׁדִי, אֲנַן לָא קָפְדִינַן מִידֵּי.

**William Davidson Edition - English:**
The Gemara also relates that **Abaye was standing before Rav Yosef.** Rav Yosef **said to him: Give me my hat.** Abaye **saw that there was dew on it,** and **he hesitated to give** it **to him,** because he feared violating a prohibition by shaking off the dew. Rav Yosef **said to him: Shake** off the dew and **throw** me the hat; **we are not at all particular** about the cleanliness of the hat, and it is therefore permitted to shake off the dew.


###### Shabbat 147a:4
[Shabbat 147a:4](https://torahapp.org/share/book/Shabbat/r/147a:4)

אָמַר רַב יִצְחָק בַּר יוֹסֵף אָמַר רַבִּי יוֹחָנָן: הַיּוֹצֵא בְּטַלִּית מְקוּפֶּלֶת מוּנַּחַת לוֹ עַל כְּתֵיפוֹ בְּשַׁבָּת — חַיָּיב חַטָּאת. תַּנְיָא נָמֵי הָכִי: סוֹחֲרֵי כְּסוּת הַיּוֹצְאִים בְּטַלִּיתוֹת מְקוּפָּלוֹת וּמוּנָּחוֹת עַל כְּתֵיפָן בַּשַּׁבָּת — חַיָּיבִין חַטָּאת. וְלֹא סוֹחֲרֵי כְּסוּת בִּלְבַד אָמְרוּ, אֶלָּא כָּל אָדָם. אֶלָּא שֶׁדַּרְכָּן שֶׁל מוֹכְרִין לָצֵאת כָּךְ.

**William Davidson Edition - English:**
**Rav Yitzḥak bar Yosef said** that **Rabbi Yoḥanan said: One who goes out with a cloak folded** and **resting on his shoulder on Shabbat is liable to** bring **a sin-offering** for carrying in the public domain. **This** ruling **was also taught** in a *baraita*: **Clothing merchants who go outside with cloaks folded and resting on their shoulders on Shabbat are liable to** bring **a sin-offering. And they did not say** this **only with regard to clothing merchants; rather, any person** is liable for this transgression, **and** they **only stated** the *halakha* in these terms **because it is the** usual **manner for merchants to go out this way.**


###### Shabbat 147a:5
[Shabbat 147a:5](https://torahapp.org/share/book/Shabbat/r/147a:5)

וְחֶנְוָנִי הַיּוֹצֵא בְּמָעוֹת הַצְּרוּרִין לוֹ בִּסְדִינוֹ — חַיָּיב חַטָּאת. וְלֹא חֶנְוָנִי בִּלְבַד אָמְרוּ, אֶלָּא כָּל אָדָם. אֶלָּא שֶׁדַּרְכּוֹ שֶׁל חֶנְוָנִי לָצֵאת כָּךְ. וְהָרָטָנִין יוֹצְאִין בְּסוּדָרִין שֶׁעַל כְּתֵיפָן. וְלֹא רָטָנִין בִּלְבַד אָמְרוּ, אֶלָּא כָּל אָדָם. אֶלָּא שֶׁדַּרְכָּן שֶׁל רָטָנִין לָצֵאת בְּכָךְ.

**William Davidson Edition - English:**
**And** likewise, **a shopkeeper who goes out with coins bound in his cloak is liable to** bring **a sin-offering. And they did not say** this **only with regard to a shopkeeper; rather, any person** is liable for this, **and** they **only stated** the *halakha* in these terms because **it is the** usual **manner of a shopkeeper to go out this way. And runners,** i.e., foot messengers, **may go out** on Shabbat **with scarves on their shoulders,** because this is how they typically wear them. **And they did not say** this **only with regard to runners; rather, any person** is permitted to do this, **but it is** simply **the** usual **manner of runners to go out this way.**


###### Shabbat 147a:6
[Shabbat 147a:6](https://torahapp.org/share/book/Shabbat/r/147a:6)

אָמַר רַבִּי יְהוּדָה: מַעֲשֶׂה בְּהוּרְקָנוֹס בְּנוֹ שֶׁל רַבִּי אֱלִיעֶזֶר בֶּן הוּרְקָנוֹס שֶׁיָּצָא בְּסוּדָר שֶׁעַל כְּתֵיפוֹ בַּשַּׁבָּת, אֶלָּא שֶׁנִּימָא כְּרוּכָה לוֹ בְּאֶצְבָּעוֹ, וּכְשֶׁבָּא הַדָּבָר לִפְנֵי חֲכָמִים, אָמְרוּ: אֲפִילּוּ אֵין נִימָא כְּרוּכָה לוֹ בְּאֶצְבָּעוֹ. דָּרֵשׁ רַב נַחְמָן בַּר רַב חִסְדָּא מִשְּׁמֵיהּ דְּרַב חִסְדָּא: הֲלָכָה אַף עַל פִּי שֶׁאֵין נִימָא כְּרוּכָה לוֹ בְּאֶצְבְּעוֹתָיו.

**William Davidson Edition - English:**
**Rabbi Yehuda said: There was an incident involving Hyrcanus, son of Rabbi Eliezer ben Hyrcanus, who went outside with a scarf on his shoulder on Shabbat. However, a thread** from the garment **was tied around his finger** so that the garment would not fall. **When this matter came before the Sages, they said:** It is permitted to go out in that manner **even if a thread is not tied around one’s finger.** And likewise, **Rav Naḥman bar Rav Ḥisda taught in the name of Rav Ḥisda:** The ***halakha*** is that one may go outside with a garment around one’s shoulders **even if a thread** from the garment **is not tied around one’s finger.**


###### Shabbat 147a:7
[Shabbat 147a:7](https://torahapp.org/share/book/Shabbat/r/147a:7)

עוּלָּא אִיקְּלַע לְבֵי אַסִּי בַּר הִינִי, בְּעוֹ מִינֵּיהּ: מַהוּ לַעֲשׂוֹת מַרְזֵב בְּשַׁבָּת? אֲמַר לְהוּ, הָכִי אָמַר רַבִּי אִלְעַי: אָסוּר לַעֲשׂוֹת מַרְזֵב בְּשַׁבָּת. מַאי מַרְזֵב? אָמַר רַבִּי זֵירָא: כִּיסֵי בָּבְלָיָיתָא.

**William Davidson Edition - English:**
**Ulla happened** to come **to the house of Asi bar Hini.** The members of the household **asked him: What is** the *halakha*: Is it permitted **to make a spout** of one’s garment **on Shabbat?** Ulla **said to them** that **this is what Rabbi Elai said: It is prohibited to make a spout on Shabbat.** The Gemara asks: **What is** the **spout** referred to here? **Rabbi Zeira said:** It is referring to **Babylonian pockets,** which were formed by lifting up the bottom of the cloaks and tying them to their shoulders to make pocket-like folds in their garments.


###### Shabbat 147a:8
[Shabbat 147a:8](https://torahapp.org/share/book/Shabbat/r/147a:8)

רַבִּי יִרְמְיָה הֲוָה יָתֵיב קַמֵּיהּ דְּרַבִּי זֵירָא. אֲמַר לֵיהּ: הָכִי מַאי? אֲמַר לֵיהּ: אָסוּר. וְהָכִי מַאי? אֲמַר לֵיהּ: אָסוּר. אָמַר רַב פָּפָּא: נְקוֹט הַאי כְּלָלָא בִּידָךְ: כׇּל אַדַּעְתָּא לְכַנּוֹפֵי — אָסוּר, כֹּל דִּלְהִתְנָאוֹת — שְׁרֵי. כִּי הָא דְּרַב שִׁישָׁא בְּרֵיהּ דְּרַב אִידִי מִתְנָאֶה בִּסְדִינוֹ הֲוָה.

**William Davidson Edition - English:**
The Gemara relates that **Rabbi Yirmeya was sitting before Rabbi Zeira** and showed him a certain fold and **said to him: What is** the *halakha* with regard to **this** kind of fold on Shabbat? **He said to him:** It is **prohibited** to make it on Shabbat. He then showed him another fold and asked: **And what is** the *halakha* with regard to **this? He said to him:** It is **prohibited. Rav Pappa said: Grasp this principle: Any** fold made **to gather** one’s clothing from the ground **is prohibited,** and **any** fold **that is** merely **to beautify oneself** is **permitted, as** the precedent of **Rav Sheisha, son of Rav Idi, who was beautifying himself with his garment** by folding it on his shoulders.


###### Shabbat 147a:9
[Shabbat 147a:9](https://torahapp.org/share/book/Shabbat/r/147a:9)

כִּי אֲתָא רַב דִּימִי, אָמַר: פַּעַם אַחַת יָצָא רַבִּי לַשָּׂדֶה וְהָיוּ שְׁנֵי צִידֵּי טַלִּיתוֹ מוּנָּחִין עַל כְּתֵיפוֹ. אָמַר לְפָנָיו יְהוֹשֻׁעַ בֶּן זֵירוּז בֶּן חָמִיו שֶׁל רַבִּי מֵאִיר: בָּזוֹ לֹא חִיֵּיב רַבִּי מֵאִיר חַטָּאת? אָמַר לוֹ: דִּקְדֵּק רַבִּי מֵאִיר עַד כָּאן? שִׁלְשֵׁל רַבִּי טַלִּיתוֹ.

**William Davidson Edition - English:**
**When Rav Dimi came** from Eretz Yisrael to Babylonia, **he said:** On **one occasion, Rabbi** Yehuda HaNasi **went out into a field, and the two sides of his cloak were resting on his shoulders. Yehoshua ben Zeiruz, son of the father-in-law of Rabbi Meir, said before** Rabbi Yehuda HaNasi: **In** a case like **this, didn’t Rabbi Meir hold one liable to** bring **a sin-offering?** Rabbi **said to him: Was Rabbi Meir exacting to that** extent, i.e., he considered wearing a garment in this fashion to be carrying on Shabbat? If so, it is preferable to avoid questionable practices; immediately **Rabbi** Yehuda HaNasi **lowered his cloak** from his shoulders.


###### Shabbat 147a:10
[Shabbat 147a:10](https://torahapp.org/share/book/Shabbat/r/147a:10)

כִּי אֲתָא רָבִין אָמַר: לֹא יְהוֹשֻׁעַ בֶּן זֵירוּז הֲוָה אֶלָּא יְהוֹשֻׁעַ בֶּן כְּפוֹסַאי הָיָה, חֲתָנוֹ שֶׁל רַבִּי עֲקִיבָא, אָמַר: בָּזוֹ לֹא חִיֵּיב רַבִּי עֲקִיבָא חַטָּאת? אָמַר לוֹ: דִּקְדֵּק רַבִּי עֲקִיבָא עַד כָּאן? שִׁלְשֵׁל רַבִּי טַלִּיתוֹ. כִּי אֲתָא רַב שְׁמוּאֵל בַּר רַב יְהוּדָה אָמַר: ״נִשְׁאַל״ אִיתְּמַר.

**William Davidson Edition - English:**
**When Ravin came** from Eretz Yisrael to Babylonia **he said: It was not Yehoshua ben Zeiruz; rather, it was Yehoshua ben Kefusai, Rabbi Akiva’s son-in-law,** and **he said: In** a case like **this, didn’t Rabbi Akiva hold one liable to** bring **a sin-offering?** Rabbi Yehuda HaNasi **said to him: Was Rabbi Akiva exacting to that** extent? If so, it is preferable to avoid questionable practices. Immediately, **Rabbi** Yehuda HaNasi **lowered his cloak** from his shoulders. **When Rav Shmuel bar Rav Yehuda came, he said:** This is not what happened, as Rabbi Yehuda HaNasi himself did not wear his cloak folded up on his shoulders on Shabbat. Rather **it was stated** that Rabbi **was asked,** meaning that this question came before him, and he wanted to rule leniently, until he was informed that some of the greatest Sages of the generation ruled stringently.


###### Shabbat 147a:11
[Shabbat 147a:11](https://torahapp.org/share/book/Shabbat/r/147a:11)

**מַתְנִי׳** הָרוֹחֵץ בְּמֵי מְעָרָה וּבְמֵי טְבֶרְיָא וְנִסְתַּפֵּג אֲפִילּוּ בְּעֶשֶׂר אֲלוֹנְטִיאוֹת — לֹא יְבִיאֵם בְּיָדוֹ. אֲבָל עֲשָׂרָה בְּנֵי אָדָם מִסְתַּפְּגִין בַּאֲלוּנְטִית אַחַת, פְּנֵיהֶם יְדֵיהֶם וְרַגְלֵיהֶם, וּמְבִיאִין אוֹתָן בְּיָדָן.

**William Davidson Edition - English:**
**MISHNA:** **One who bathes** on Shabbat **in** a ritual bath formed by **cave water or in the water of Tiberias and dried himself even with ten towels may not carry them in his hand,** lest he forget that it is Shabbat and wring the water from them. **However, ten people may** use **one towel** to **dry their faces, hands, and feet, and may carry them in their hands.** Even though in this case the towel would be quite wet, it is permitted to handle the towel because there are several people present, and they will remind each other that it is prohibited to wring a towel on Shabbat.


###### Shabbat 147a:12
[Shabbat 147a:12](https://torahapp.org/share/book/Shabbat/r/147a:12)

סָכִין וּמְמַשְׁמְשִׁין, אֲבָל לֹא מִתְעַמְּלִין. וְלֹא מִתְגָּרְרִין. אֵין יוֹרְדִין לְקוֹרְדִימָא, וְאֵין עוֹשִׂין אַפִּיקְטְוִיזִין, וְאֵין מְעַצְּבִין אֶת הַקָּטָן, וְאֵין מַחֲזִירִין אֶת הַשֶּׁבֶר, מִי שֶׁנִּפְרְקָה יָדוֹ וְרַגְלוֹ לֹא יִטְרְפֵם בְּצוֹנֵן, אֲבָל רוֹחֵץ הוּא כְּדַרְכּוֹ, וְאִם נִתְרַפֵּא — נִתְרַפֵּא.

**William Davidson Edition - English:**
Apropos the waters of Tiberias, the mishna discusses the *halakhot* of bathing and medicine on Shabbat. **One may smear oil** on his body **and** gently **rub** his body with his hand; **however, one may not exert himself** with vigorous massage or by means of exercise in order to benefit from the therapeutic effects of sweating; **and one may not scrape** the oil off with a scraper. Additionally, **one may not go into a swampy river [*kurdima*],** on Shabbat. **And one may not make a drug to induce vomiting, nor may one align a young** infant’s bones to straighten them, **nor may one reset a break** in a bone. **One whose hand or foot was dislocated may not move them about** vigorously **in cold** water, which is the standard method of treatment; **however, one may wash** the limb **in the typical manner, and if one is cured** through this washing, **he is cured.**


###### Shabbat 147a:13
[Shabbat 147a:13](https://torahapp.org/share/book/Shabbat/r/147a:13)

**גְּמָ׳** קָתָנֵי מֵי מְעָרָה דּוּמְיָא דְּמֵי טְבֶרְיָא: מָה מֵי טְבֶרְיָא חַמִּין — אַף מֵי מְעָרָה חַמִּין. ״הָרוֹחֵץ״: דִּיעֲבַד — אִין, לְכַתְּחִילָּה — לָא. מִכְּלָל

**William Davidson Edition - English:**
**GEMARA:** The *tanna* of the mishna **teaches** the case of **cave water** that is **similar to the** case of **water of Tiberias; just as the water of Tiberias is hot, so too the cave water is hot.** The Gemara also infers from the formulation of the mishna: With regard to **one who bathes, after the fact, yes,** one may dry himself; however, **one may not** bathe ***ab initio*,** as had the mishna intended to permit bathing *ab initio* it would have said: One may bathe in cave water. This proves **by inference**