Translation:Talmud/Seder Moed/Tractate Shabbat/147a

"He who dusts his clothes on a Sabbath is liable for a sin-offering. And this refers only, however, to new garments, but not to old ones, and [the new garments] only when they are black; but [garments] of white or red may be [dusted]. And [referring to a black garment,] it is only then [prohibited to be dusted] if [its possessor] is particular about it (to such a degree, that he never puts it on without dusting it)."

Ula once came to Pumbaditha. He saw the rabbis dusting their clothes [on a Sabbath]. Said he: "The rabbis are violating the Sabbath!" Said R. Jehudah to them (to his disciples): "Dust [your clothes] right before his face: we are not at all particular."

Abayi stood before R. Joseph. Said [R. Joseph] to him: "Give me my hat." Seeing that there was dust upon it, he (Abayi) hesitated to give it to him. So he (R. Joseph) said to him: "Take hold of it and dust it: we are not at all particular."

Said R. Isaac bar Joseph: Said R. Johanan: He who goes out with folded clothes placed on his shoulder on Sabbath is liable for a sin-offering.

We have also learned so [in a Boraitha]: Those who deal in clothes, who carry them folded on their shoulder on Sabbath, are liable for a sin-offering: and this refers not only to clothes-dealers, but [also to] every person; however [clothes-dealers are mentioned], because the usual custom of clothes-dealers is to go out like that. And a merchant who carries out a bag of money wrapped up in his linen is liable for a sin-offering; and this refers not only to a merchant, but [also] every person; but [merchants are mentioned] because it is the wont of merchants to carry [money] in that manner. And the sprinters go out with the kerchiefs that are on their shoulder; and this refers not only to sprinters, but every person; but [sprinters are mentioned] because the way of sprinters is to go out like that.

Said R. Jehudah: "It once happened with Hyrcanos, the son of R. Eliezer ben Hyrcanos, that he went out on Sabbath with a kerchief folded on his shoulder, but a piece of twine was tied to his finger (in order that it might not fall down); and when the sages heard this, they said [that the twine was unnecessary, for he could have carried the kerchief] even without a piece of twine tied to his finger." R. Nahman, son of R. Hisda, preached in the name of R. Hisda: The halakha is: Even without a piece of twine tied to his fingers.

It happened that Ula came to the house of Assi bar Hini, and he was asked whether it was allowed to make a groove [of the clothes] on Sabbath. (The Babylonians wore long garments, and by turning them up at the bottom a quasi-groove was made.) [Ula] answered to them: "So said R. Ilai: It is prohibited to make a groove on Sabbath." What is a groove? Said R. Zera: "A groove made of the clothes of the Babylonians." R. Jeremiah sat before R. Zera. Said he to him: "What's if like this?" Said he to him: "It is forbidden." "And what's if like this?" Said he to him: "It is forbidden." Said R. Papa: "Bear this rule in your hand: Whenever [the clothes are turned up] for the purpose of preventing their becoming soiled, it is prohibited; [but] whenever [they are turned up] to improve their appearance, it is allowed, as R. Shesha the son of R. Idi would arrange his cloak (toga) tastefully (on a week-day, hence it is customary and may also be done on Sabbath)."

When R. Dimi came, he related: It once happened that Rabbi went out into the field, and both ends of his toga hung on his shoulders. Said Jehoshua the son of Ziruz, the son of R. Meir's father-in-law, before [Rabbi]: "Did not R. Meir say, that in a case of this kind one is liable for a sin-offering?" Said [Rabbi] to him: "Was R. Meir so particular, [that he determined just how far down the ends of one's toga should reach]?" [Still] Rabbi let down his toga. When Rabhin came [from Palestine] he said: It was not Jehoshua ben Ziruz, but Jehoshua ben Kepusai, the son-in-law of R. Aqiba; he said: "Did not R. Aqiba say, that in a case of this kind one is liable for a sin-offering?" Said [Rabbi] to him: "Was R. Aqiba so particular?" [Still] Rabbi let down his toga. When R. Samuel ben R. Jehudah came, he said: [Rabbi] was only asked [concerning such a case] (but not that he himself was the party referred to).

MISHNA: One who bathes in the water of a cavern or in the hot springs of Tiberias, though he wipe himself with ten towels, must not carry them off in his hand; but if ten persons wiped themselves, their faces, their hands, and their feet, with one towel, they might carry it off in their hands.

One may anoint and rub the stomach with the bands, but not so as to cause fatigue. One must not brush the body with a flesh-brush or descend into a kurdima. One must not take an emetic, or stretch the limbs of an infant, or put back a rupture; one who has strained his hand or foot must not pour cold water on it, but he may wash it in the usual way: if he thereby becomes cured, it is Well.

GEMARA: The Mishna teaches, "the water of a cavern," in connection with the hot springs of Tiberias; [hence it must be, that] just like the water of Tiberias is hot, so too, the water of a cavern is also hot. [It says:] "One who bathes," [and not "one may bathe," from which we see:] that if he already does it, it is allowed, [but] to commence with, it is not allowed. Hence,