## Shabbat Daf 147b

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

דִּלְהִשְׁתַּטֵּף כׇּל גּוּפוֹ אֲפִילּוּ לְכַתְּחִילָּה שַׁפִּיר דָּמֵי. מַנִּי? רַבִּי שִׁמְעוֹן הִיא. דְּתַנְיָא: לֹא יִשְׁתַּטֵּף אָדָם בֵּין בְּחַמִּין בֵּין בְּצוֹנֵן, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי שִׁמְעוֹן מַתִּיר. רַבִּי יְהוּדָה אוֹמֵר: בְּחַמִּין — אָסוּר, בְּצוֹנֵן — מוּתָּר.

**William Davidson Edition - English:**
that **rinsing one’s entire body** by pouring water on it rather than bathing in the standard fashion may **well** be done **even *ab initio***. The Gemara asks: According to **whose** opinion is our mishna? The Gemara answers: **It is** in accordance with the opinion of **Rabbi Shimon, as it was taught** in a *baraita*: **One may not rinse himself** on Shabbat, **neither with hot** water **nor with cold** water; this is **the statement of Rabbi Meir. Rabbi Shimon permits** rinsing one’s body even with hot water. **Rabbi Yehuda says** that there is a distinction: **With hot** water **it is prohibited** and **with cold** water **it is permitted.**


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

וְנִסְתַּפֵּג אֲפִילּוּ בְּעֶשֶׂר אֲלוּנְטִיּוֹת. רֵישָׁא רְבוּתָא קָא מַשְׁמַע לַן וְסֵיפָא רְבוּתָא קָא מַשְׁמַע לַן. רֵישָׁא רְבוּתָא קָא מַשְׁמַע לַן, דַּאֲפִילּוּ הָנֵי דְּלָא נְפִישִׁי בְּהוּ מַיָּא, כֵּיוָן דְּחַד הוּא — אָתֵי לִידֵי סְחִיטָה, וְסֵיפָא רְבוּתָא קָא מַשְׁמַע לַן, אֲפִילּוּ הָנֵי דִּנְפִישִׁי בְּהוּ מַיָּא, כֵּיוָן דְּרַבִּים נִינְהוּ — מַדְכְּרִי אַהֲדָדֵי.

**William Davidson Edition - English:**
The mishna addressed the permissibility of drying oneself with a towel after bathing on Shabbat, and added the phrase: **And dried himself off even with ten towels.** The Gemara comments on the formulation of the mishna: **The first clause teaches us a novel** concept, **and the latter clause teaches us a novel** concept. The Gemara explains: **The first clause:** One who…dried himself even with ten towels may not carry them, **teaches us a novel** concept, **that** the prohibition applies **even** to **these** towels, **which do not have much water** absorbed **in them.** The reason for this is that **since he is one** person, **he** may **come to squeeze** them. **And the latter clause teaches us a novel** concept, that **even these** ten people may carry the towel that they have all used, despite the fact **that they have** absorbed **much water** and the towel is very wet. The reason for this is that **since they are many** people, **they remind each other** not to wring the towel.


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

תָּנוּ רַבָּנַן: מִסְתַּפֵּג אָדָם בַּאֲלוּנְטִית וּמַנִּיחָהּ בַּחַלּוֹן. וְלֹא יִמְסְרֶנָּה לָאוֹלְיָירִין, מִפְּנֵי שֶׁחֲשׁוּדִים עַל אוֹתוֹ דָּבָר. רַבִּי שִׁמְעוֹן אוֹמֵר: מִסְתַּפֵּג בַּאֲלוּנְטִית אַחַת וּמְבִיאָהּ בְּיָדוֹ לְתוֹךְ בֵּיתוֹ.

**William Davidson Edition - English:**
**The Sages taught** in a *baraita*: **One may dry himself with a towel** on Shabbat **and leave it in the window** of the bathhouse; **and one may not give it to the bath attendants, because they are suspect in this matter** of wringing out towels. **Rabbi Shimon says: One may dry himself with a single towel and carry it in his hand into his home,** and there is no concern lest he wring out the water.


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

אֲמַר לֵיהּ אַבָּיֵי לְרַב יוֹסֵף: הִלְכְתָא מַאי? אֲמַר לֵיהּ: הָא רַבִּי שִׁמְעוֹן, הָא רַבִּי, הָא שְׁמוּאֵל, הָא רַבִּי יוֹחָנָן.

**William Davidson Edition - English:**
**Abaye said to Rav Yosef: What is the *halakha*** with regard to carrying a towel home after using it to dry himself? Rav Yosef **said to him: There is Rabbi Shimon, there is Rabbi** Yehuda HaNasi, **there is Shmuel,** and **there is Rabbi Yoḥanan,** all of whom permit it.


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

רַבִּי שִׁמְעוֹן הָא דַּאֲמַרַן. רַבִּי — דְּתַנְיָא, אָמַר רַבִּי: כְּשֶׁהָיִינוּ לְמֵדִין תּוֹרָה אֵצֶל רַבִּי שִׁמְעוֹן בִּתְקוֹעַ, הָיִינוּ מַעֲלִין שֶׁמֶן וַאֲלוּנְטִית מֵחָצֵר לַגַּג וּמִגַּג לְקַרְפֵּף, עַד שֶׁהָיִינוּ מַגִּיעִין אֵצֶל מַעְיָן שֶׁהָיִינוּ רוֹחֲצִין בּוֹ. שְׁמוּאֵל — דְּאָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל: מִסְתַּפֵּג אָדָם בַּאֲלוּנְטִית וּמְבִיאָהּ בְּיָדוֹ לְתוֹךְ בֵּיתוֹ. רַבִּי יוֹחָנָן — דְּאָמַר רַבִּי חִיָּיא בַּר אַבָּא אָמַר רַבִּי יוֹחָנָן: הֲלָכָה מִסְתַּפֵּג אָדָם בַּאֲלוּנְטִית וּמְבִיאָהּ בְּיָדוֹ לְתוֹךְ בֵּיתוֹ.

**William Davidson Edition - English:**
The Gemara elaborates: **Rabbi Shimon** rules leniently, **as we have** already **stated** that he permits bathing and drying oneself with a towel and then bringing it home. **Rabbi** Yehuda HaNasi agrees, **as it was taught** in a *baraita* that **Rabbi** Yehuda HaNasi **said: When we would study Torah with Rabbi Shimon in Tekoa, we would carry oil and towels from the courtyard to the roof and from the roof into an enclosure** similar to a courtyard **until we reached the spring in which we would bathe,** without passing through a public domain. In Rabbi Yehuda HaNasi’s opinion, it is permitted to carry a towel both before and after using it to dry oneself. **Shmuel** is also lenient, as **Rav Yehuda said** that **Shmuel said** explicitly: **One may dry himself with a towel and carry it in his hand into his home. Rabbi Yoḥanan** is also lenient, as **Rabbi Ḥiyya bar Abba said** that **Rabbi Yoḥanan said:** The ***halakha*** is that **one may dry himself with a towel and carry it in his hand into his house.**


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

וּמִי אָמַר רַבִּי יוֹחָנָן הָכִי? וְהָאָמַר רַבִּי יוֹחָנָן: הֲלָכָה כִּסְתַם מִשְׁנָה, וּתְנַן: וְנִסְתַּפֵּג אֲפִילּוּ בְּעֶשֶׂר אֲלוּנְטִיּוֹת לֹא יְבִיאֵם בְּיָדוֹ! הָהוּא — כְּבֶן חֲכִינַאי מַתְנֵי לַהּ.

**William Davidson Edition - English:**
The Gemara challenges this last point: **And did Rabbi Yoḥanan** really **say that? Didn’t Rabbi Yoḥanan state** a principle that **the *halakha* is in accordance with an unattributed mishna,** in which the name of the *tanna* who issued the rulings does not appear? **And we learned** explicitly in our mishna, which is unattributed, that if one bathed **and dried himself even with ten towels, he may not carry them in his hand.** The Gemara answers: Rabbi Yoḥanan’s version of the mishna does not teach this *halakha* unattributed; rather, it **teaches it in accordance with** the opinion of **ben Ḥakhinai,** which is the opinion of an individual Sage that is not the accepted *halakha*.


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

אָמַר רַבִּי חִיָּיא בַּר אַבָּא אָמַר רַבִּי יוֹחָנָן: הָאוֹלְיָירִין מְבִיאִין בַּלָּרֵי נָשִׁים לְבֵי בָנֵי, וּבִלְבַד שֶׁיִּתְכַּסֶּה בָּהֶן רֹאשָׁן וְרוּבָּן. סִכְנִיתָא צָרִיךְ לְקַשֵּׁר שְׁנֵי רָאשֶׁיהָ לְמַטָּה. אָמַר רַבִּי חִיָּיא בַּר אַבָּא אָמַר רַבִּי יוֹחָנָן: לְמַטָּה מִכְּתֵפַיִים. אֲמַר לְהוּ רָבָא לִבְנֵי מָחוֹזָא: כִּי מְעַבְּרִיתוּ מָאנֵי לִבְנֵי חֵילָא, שַׁרְבִּיבוּ בְּהוּ לְמַטָּה מִכְּתֵפַיִם.

**William Davidson Edition - English:**
**Rabbi Ḥiyya bar Abba said** that **Rabbi Yoḥanan said: Bath attendants may bring women’s bathing garments [*balarei*] to the bathhouse** on Shabbat **as long as they cover their heads and the majority of their bodies with them,** so that they are being worn rather than carried. With regard to the **large scarf** that is worn draped over one’s shoulders, **one must tie its two ends** together **below** so that it will not fall. **Rabbi Ḥiyya bar Abba said** that **Rabbi Yoḥanan said:** This means that one must tie it **below the shoulders.** In a similar vein, **Rava said to the inhabitants of** his city, **Meḥoza: When you transport clothing for the soldiers** who are staying in the city, **extend them beneath your shoulders** so that you will wear them like a garment and not simply carry them.


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

סָכִין וּמְמַשְׁמְשִׁין. תָּנוּ רַבָּנַן: סָכִין וּמְמַשְׁמְשִׁין בִּבְנֵי מֵעַיִים בְּשַׁבָּת, וּבִלְבַד שֶׁלֹּא יַעֲשֶׂה כְּדֶרֶךְ שֶׁהוּא עוֹשֶׂה בַּחוֹל. הֵיכִי עָבֵיד? רַבִּי חָמָא בַּר חֲנִינָא אָמַר: סָךְ וְאַחַר כָּךְ מְמַשְׁמֵשׁ. רַבִּי יוֹחָנָן אָמַר: סָךְ וּמְמַשְׁמֵשׁ בְּבַת אַחַת.

**William Davidson Edition - English:**
We learned in the mishna: **One may smear oil and rub** a person’s body by hand on Shabbat. **The Sages taught** in a *baraita*: **One may smear oil** on **and rub** his **intestinal** area **on Shabbat,** and it is not a prohibited form of healing, **provided he does not do so in the manner in which he does during the week.** The Gemara asks: **How** then **does one do** this on Shabbat? **Rabbi Ḥama bar Ḥanina said: One** first **smears oil and afterward rubs** the body. And **Rabbi Yoḥanan said: One smears oil and rubs simultaneously.**


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

אֲבָל לֹא מִתְעַמְּלִין. אָמַר רַבִּי חִיָּיא בַּר אַבָּא אָמַר רַבִּי יוֹחָנָן: אָסוּר לַעֲמוֹד בְּקַרְקָעִיתָהּ שֶׁל דְּיוֹמְסֵת מִפְּנֵי שֶׁמְעַמֶּלֶת וּמְרַפָּא. אָמַר רַבִּי יְהוּדָה אָמַר רַב: כׇּל יָמֶיהָ שֶׁל דְּיוֹמְסֵת עֶשְׂרִים וְאֶחָד יוֹם וַעֲצֶרֶת מִן הַמִּנְיָן. אִיבַּעְיָא לְהוּ: עֲצֶרֶת בַּתְּחִלָּה לְהַאי גִּיסָא, אוֹ לְהַאי גִּיסָא? תָּא שְׁמַע דְּאָמַר שְׁמוּאֵל: כּוּלְּהוּ שַׁקְיָינֵי מִדִּיבְחָא וְעַד עֲצַרְתָּא מְעַלּוּ! דִּילְמָא הָתָם הוּא דְּכַמָּה דְּקָרִיר עָלְמָא מְעַלֵּי, אֲבָל הָכָא מִשּׁוּם הַבְלָא הוּא, כֵּיוָן דְּחַמִּים עָלְמָא טְפֵי מְעַלֵּי.

**William Davidson Edition - English:**
The mishna taught: **However, one may not exert himself** on Shabbat. **Rabbi Ḥiyya bar Abba said** that **Rabbi Yoḥanan said: It is prohibited to stand on the floor of** the therapeutic bathhouse of **Deyomset** on Shabbat, **because it warms and heals** even if one is not bathing or exerting himself. **Rav Yehuda said** that **Rav said: The entire period** that bathing in **Deyomset** is therapeutic **is twenty-one days; and *Shavuot* is included.** The Gemara **raises a dilemma: Is *Shavuot* on this side,** at the beginning, of the twenty-one-day period, **or on this side,** at the end, of the twenty-one days? **Come** and **hear** a resolution to this dilemma from that which **Shmuel said: All** medicinal **drinks are effective from Passover to *Shavuot*;** apparently, the waters of the Deyomset are therapeutic in the time period leading up to *Shavuot*. The Gemara rejects this proof: **Perhaps there,** with regard to medicinal drinks, **it is** so, because **the cooler the world, the better** these drinks heal; **however, here,** with regard to bathing, the therapeutic effect is **due to the heat,** and therefore **the warmer the world, the better.** The time period during which bathing is effective would only begin with *Shavuot*.


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

אָמַר רַבִּי חֶלְבּוֹ: חַמְרָא דִּפְרוֹגִיתָא וּמַיָּא דִדְיוֹמְסֵת קִיפְּחוּ עֲשֶׂרֶת הַשְּׁבָטִים מִיִּשְׂרָאֵל.

**William Davidson Edition - English:**
Apropos Deyomset, the Gemara cites that **Rabbi Ḥelbo said: The wine of Phrygia [*Perugaita*] and the water** of **the Deyomset deprived Israel** of the **ten** lost **tribes.** Because the members of these tribes were attracted to the pleasures of wine and bathing and did not occupy themselves with Torah, they were lost to the Jewish people.


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

רַבִּי אֶלְעָזָר בֶּן עֲרָךְ אִיקְּלַע לְהָתָם, אִימְּשִׁיךְ בָּתְרַיְיהוּ אִיעַקַּר תַּלְמוּדֵיהּ. כִּי הֲדַר אֲתָא, קָם לְמִיקְרֵי בְּסִפְרָא, בְּעָא לְמִקְרֵי ״הַחֹדֶשׁ הַזֶּה לָכֶם״, אָמַר ״הַחֵרֵשׁ הָיָה לִבָּם״. בְּעוֹ רַבָּנַן רַחֲמֵי עֲלֵיהּ וַהֲדַר תַּלְמוּדֵיהּ.

**William Davidson Edition - English:**
The Gemara relates that once **Rabbi Elazar ben Arakh happened** to come **there,** to Phrygia and Deyomset, and **he was drawn after them,** and **his** Torah **learning was forgotten. When he returned, he stood to read from a** Torah **scroll** and **was supposed to read** the verse: **“This month shall be for you [*haḥodesh hazeh lakhem*]”** (Exodus 12:2), but he had forgotten so much that he could barely remember how to read the Hebrew letters, and instead he read: **Have their hearts become deaf** [***haḥeresh haya libbam*],** interchanging the similar letters *reish* for *dalet*, *yod* for *zayin*, and *beit* for *khaf*. **The Sages** prayed and **asked for** God to have **mercy on him, and his learning was restored.**


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

וְהַיְינוּ דִּתְנַן, רַבִּי נְהוֹרַאי אוֹמֵר: הֱוֵי גּוֹלֶה לִמְקוֹם תּוֹרָה וְאַל תֹּאמַר שֶׁהִיא תָּבֹא אַחֲרֶיךָ, שֶׁחֲבֵרֶיךָ יְקַיְּימוּהָ בְּיָדְךָ, וְאֶל בִּינָתְךָ אַל תִּשָּׁעֵן. תָּנָא: לֹא רַבִּי נְהוֹרַאי שְׁמוֹ, אֶלָּא רַבִּי נְחֶמְיָה שְׁמוֹ. וְאָמְרִי לַהּ, רַבִּי אֶלְעָזָר בֶּן עֲרָךְ שְׁמוֹ. וְלָמָּה נִקְרָא שְׁמוֹ רַבִּי נְהוֹרַאי? — שֶׁמַּנְהִיר עֵינֵי חֲכָמִים בַּהֲלָכָה.

**William Davidson Edition - English:**
**And that is** what **we learned** in a mishna that **Rabbi Nehorai says: Exile yourself to a place of Torah and do not say that it will follow you, as** if you are in a place of Torah, **your colleagues will establish it in your hands, and do not rely on your understanding** alone. **It was taught: Rabbi Nehorai was not his name, but rather Rabbi Neḥemya was his name; and some say** that **Rabbi Elazar ben Arakh was his name** and his statement was based on the personal experience of forgetting his Torah due to his failure to exile himself to a place of Torah. **And why was he called Rabbi Nehorai?** It was **because he would illuminate [*manhir*] the eyes of the Sages in *halakha*.**


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

אֲבָל לֹא מִתְגָּרְרִין. תָּנוּ רַבָּנַן: אֵין גּוֹרְרִין בְּמִגְרֶרֶת בַּשַּׁבָּת. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: אִם הָיוּ רַגְלָיו מְלוּכְלָכוֹת בְּטִיט וּבְצוֹאָה — גּוֹרֵר כְּדַרְכּוֹ וְאֵינוֹ חוֹשֵׁשׁ. רַב שְׁמוּאֵל בַּר יְהוּדָה עֲבַדָא לֵיהּ אִימֵּיהּ מַגְרַרְתָּא דְכַסְפָּא.

**William Davidson Edition - English:**
The mishna taught: **However, one may not scrape** off the oil on Shabbat. **The Sages taught** in a *baraita*: **One may not scrape** his body **with a scraper on Shabbat. Rabban Shimon ben Gamliel says: If one’s feet were dirty with mortar and excrement he may scrape** them **in the usual manner** with a scraper **and need not be concerned** about violating a prohibition. **Rav Shmuel bar Yehuda’s mother made him a silver scraper** to use on Shabbat to distinguish it from a weekday.


###### Shabbat 147b:14
[Shabbat 147b:14](https://torahapp.org/share/book/Shabbat/r/147b:14)

אֵין יוֹרְדִין לְקוֹרְדִימָא וְכוּ׳. מַאי טַעְמָא? — מִשּׁוּם פִּיקָא.

**William Davidson Edition - English:**
The mishna also taught that **one may not enter a swampy river** full of mud on Shabbat. The Gemara explains: **What is the reason** for this? **Due to the mud,** as it is likely that one will slip and fall and come to violate the prohibitions of bathing and wringing out his clothes.


###### Shabbat 147b:15
[Shabbat 147b:15](https://torahapp.org/share/book/Shabbat/r/147b:15)

וְאֵין עוֹשִׂין אַפִּיקְטְוִיזִין בְּשַׁבָּת. אָמַר רַבָּה בַּר בַּר חָנָה אָמַר רַבִּי יוֹחָנָן: לֹא שָׁנוּ אֶלָּא בְּסַם, אֲבָל בַּיָּד — מוּתָּר. תַּנְיָא, רַבִּי נְחֶמְיָה אוֹמֵר: אַף בַּחוֹל אָסוּר מִפְּנֵי הֶפְסֵד אוֹכָלִין.

**William Davidson Edition - English:**
We also learned in the mishna that **one may not make a drug to induce vomiting** on Shabbat. **Rabba bar bar Ḥana said** that **Rabbi Yoḥanan said: They only taught** that this is prohibited **with a drug,** which is considered a medicine; **however,** inducing vomiting **by hand is permitted. It was taught** in a *baraita* that **Rabbi Neḥemya says: Even during the week,** if one need not vomit for medical reasons, **it is prohibited** to induce vomiting **because** it causes **loss of food.**


###### Shabbat 147b:16
[Shabbat 147b:16](https://torahapp.org/share/book/Shabbat/r/147b:16)

וְאֵין מְעַצְּבִין אֶת הַקָּטָן. אָמַר רַבָּה בַּר בַּר חָנָה אָמַר רַבִּי יוֹחָנָן: לַפּוֹפֵי יָנוֹקָא בְּשַׁבָּת שַׁפִּיר דָּמֵי. וְהָאֲנַן תְּנַן: אֵין מְעַצְּבִין! הָתָם בְּחוּמְרֵי שִׁדְרָה, דְּמֶיחְזֵי כְּבוֹנֶה.

**William Davidson Edition - English:**
**And** we learned in the mishna that **one may not align a young** infant’s bones in order to straighten them on Shabbat. **Rabba bar bar Ḥana said** that **Rabbi Yoḥanan said:** With regard to **swaddling an infant** on Shabbat, one may **well** do so. The Gemara challenges this statement: **Didn’t we learn** in the mishna that **one may not align** an infant’s bones? The Gemara answers: **There,** the mishna is referring to **the bones,** vertebrae, **of the spine, because** straightening them **appears like** the prohibited labor of **building.**


###### Shabbat 147b:17
[Shabbat 147b:17](https://torahapp.org/share/book/Shabbat/r/147b:17)

וְאֵין מַחֲזִירִין אֶת הַשֶּׁבֶר. אָמַר רַבִּי חָנָא בַּגְדָּתָאָה אָמַר שְׁמוּאֵל:

**William Davidson Edition - English:**
We also learned in the mishna that **one may not reset a break** in a bone on Shabbat. **Rav Ḥana of Baghdad said** that **Shmuel said:**