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ShareCatherine L Backman - Canadian Journal of OT, 2004
לֹא יֹאכַל אָדָם עַד שֶׁתִּתְמַלֵּא כְּרֵסוֹ אֶלָּא יִפְחֹת כְּמוֹ רְבִיעַ מִשָּׂבְעָתוֹ. וְלֹא יִשְׁתֶּה מַיִם בְּתוֹךְ הַמָּזוֹן אֶלָּא מְעַט וּמָזוּג בְּיַיִן. וּכְשֶׁיַּתְחִיל הַמָּזוֹן לְהִתְעַכֵּל בְּמֵעָיו שׁוֹתֶה מַה שֶּׁהוּא צָרִיךְ לִשְׁתּוֹת. וְלֹא יַרְבֶּה לִשְׁתּוֹת מַיִם וַאֲפִלּוּ כְּשֶׁיִּתְעַכֵּל הַמָּזוֹן. וְלֹא יֹאכַל עַד שֶׁיִּבְדֹּק עַצְמוֹ יָפֶה יָפֶה שֶׁמָּא יִהְיֶה צָרִיךְ לִנְקָבָיו. לֹא יֹאכַל אָדָם עַד שֶׁיֵּלֵךְ קדֶם אֲכִילָה עַד שֶׁיַּתְחִיל גּוּפוֹ לָחֹם. אוֹ יַעֲשֶׂה מְלַאכְתּוֹ אוֹ יִתְיַגֵּעַ בְּיֶגַע אַחֵר. כְּלָלוֹ שֶׁל דָּבָר יְעַנֶּה גּוּפוֹ וְיִיגַע כָּל יוֹם בַּבֹּקֶר עַד שֶׁיַּתְחִיל גּוּפוֹ לָחֹם וְיִשְׁקֹט מְעַט עַד שֶׁתִּתְיַשֵּׁב נַפְשׁוֹ וְאוֹכֵל. וְאִם רָחַץ בְּחַמִּין אַחַר שֶׁיָּגַע הֲרֵי זֶה טוֹב וְאַחַר כָּךְ שׁוֹהֶה מְעַט וְאוֹכֵל:
Man shall not eat his stomach-full, but should reduce about one fourth of the quantity which would sate him; nor shall he drink water during the meal, save a little mixed with wine; but when the food will commence to be digested in his bowels, he may drink whatever quantity he needs, nevertheless, he should not drink over-much water even after the food was digested. He shall not eat before a thorough examination of self whether there is a need for elimination. Man shall not eat without warming his body either by walking before mealtime, by some manual labor, or by some other form of exercise which will tire him. As a general rule, he shall exercise his body and tire it every day during the morning so that it will commence to perspire, when he shall rest a little until his spirit will be calm then eat. If he take a warm bath after hard exercise it is still better, after which he should rest a little then eat.
דֶּרֶךְ הָרְחִיצָה. שֶׁיִּכָּנֵס אָדָם לַמֶּרְחָץ מִשִּׁבְעָה יָמִים לְשִׁבְעָה יָמִים. וְלֹא יִכָּנֵס סָמוּךְ לַאֲכִילָה. וְלֹא כְּשֶׁהוּא רָעֵב. אֶלָּא כְּשֶׁיַּתְחִיל הַמָּזוֹן לְהִתְעַכֵּל. וְרוֹחֵץ כָּל גּוּפוֹ בְּחַמִּין שֶׁאֵין הַגּוּף נִכְוֶה בָּהֶן. וְרֹאשׁוֹ בִּלְבַד בְּחַמִּין שֶׁהַגּוּף נִכְוֶה בָּהֶן. וְאַחַר כָּךְ יִרְחַץ גּוּפוֹ בְּפוֹשְׁרִין וְאַחַר כָּךְ בְּפוֹשְׁרִין מִן הַפּוֹשְׁרִין עַד שֶׁיִּרְחַץ בְּצוֹנֵן. [...] וְכֵן בּוֹדֵק אָדָם עַצְמוֹ תָּמִיד קֹדֶם אֲכִילָה וְאַחַר אֲכִילָה. וְקֹדֶם בְּעִילָה וְאַחַר בְּעִילָה. וְקֹדֶם שֶׁיִּיגַע וְיִתְעַמֵּל וְאַחַר שֶׁיִּיגַע וְיִתְעַמֵּל. וְקֹדֶם שֶׁיִּישַׁן וְאַחַר שֶׁיִּישַׁן. וּבְשִׁעוּר הַכּל עֲשָׂרָה:
The way of proper bathing: A man should bathe once every seven days, but never at meal-time, nor when hungry, only when the food will commence to be digested. His whole body one should wash in warm water of a temperature which does not scald the body; save the head on which he may use water of a temperature which would scald the body. [...] He should examine himself before he enters the bath-house and after his departure if there be a need for elimination of the bowels. Likewise one should examine himself that way continuously before and after meals, before and after coition, before and after exercise, before and after sleeping, totaling ten times.
ילד עד כמה אמר רבי אלעא אמר רבי חנינא כל שעומד על רגלו אחת וחולץ מנעלו ונועל מנעלו אמרו עליו על רבי חנינא שהיה בן שמונים שנה והיה עומד על רגלו אחת וחולץ מנעלו ונועל מנעלו אמר רבי חנינא חמין ושמן שסכתני אמי בילדותי הן עמדו לי בעת זקנותי
Until when is one considered a young person? Rabbi Ela says that Rabbi Ḥanina says: Anyone who is able to stand on one of his legs and remove his shoe or put on his shoe is considered young. They said about Rabbi Ḥanina that he was eighty years old and would stand on one of his legs and remove his shoe or put on his shoe. Rabbi Ḥanina says: The hot water and oil that my mother smeared on me in my youth benefited me in my old age.
תנינא להא דת"ר האב חייב בבנו למולו ולפדותו וללמדו תורה ולהשיאו אשה וללמדו אומנות וי"א אף להשיטו במים רבי יהודה אומר כל שאינו מלמד את בנו אומנות מלמדו ליסטות ליסטות ס"ד אלא כאילו מלמדו ליסטות:
The Gemara comments: According to this interpretation, we learn in this mishna that which the Sages taught in a baraita: A father is obligated with regard to his son to circumcise him, and to redeem him if he is a firstborn son who must be redeemed by payment to a priest, and to teach him Torah, and to marry him to a woman, and to teach him a trade. And some say: A father is also obligated to teach his son to swim. Rabbi Yehuda says: Any father who does not teach his son a trade teaches him banditry [listut]. The Gemara expresses surprise at this statement: Can it enter your mind that he actually teaches him banditry? Rather, the baraita means that it is as though he teaches him banditry. Since the son has no profession with which to support himself, he is likely to turn to theft for a livelihood. This baraita accords with Rav Yehuda’s interpretation of the mishna.
מתני׳ ואלו מלאכות שהאשה עושה לבעלה טוחנת ואופה ומכבסת מבשלת ומניקה את בנה מצעת לו המטה ועושה בצמר הכניסה לו שפחה אחת לא טוחנת ולא אופה ולא מכבסת שתים אין מבשלת ואין מניקה את בנה שלש אין מצעת לו המטה ואין עושה בצמר ארבע יושבת בקתדרא
MISHNA: And these are tasks that a wife must perform for her husband: She grinds wheat into flour, and bakes, and washes clothes, cooks, and nurses her child, makes her husband’s bed, and makes thread from wool by spinning it. If she brought him one maidservant, i.e., brought the maidservant with her into the marriage, the maidservant will perform some of these tasks. Consequently, the wife does not need to grind, and does not need to bake, and does not need to wash clothes. If she brought him two maidservants, she does not need to cook and does not need to nurse her child if she does not want to, but instead may give the child to a wet nurse. If she brought him three maidservants, she does not need to make his bed and does not need to make thread from wool. If she brought him four maidservants, she may sit in a chair [katedra] like a queen and not do anything, as her maidservants do all of her work for her.
רבי אליעזר אומר אפי' הכניסה לו מאה שפחות כופה לעשות בצמר שהבטלה מביאה לידי זימה רשב"ג אומר אף המדיר את אשתו מלעשות מלאכה יוציא ויתן כתובה שהבטלה מביאה לידי שיעמום:
Rabbi Eliezer says: Even if she brought him a hundred maidservants, he can compel her to make thread from wool, since idleness leads to licentiousness. Consequently, it is better for a woman to be doing some kind of work. Rabban Shimon ben Gamliel says: Even one who vows that his wife is prohibited from doing any work must divorce her and give her the payment for her marriage contract, since idleness leads to idiocy.
Purpose of rest isn't just so that we can work, inherent value in rest in and of itself
Menuha which we usually render with ‘rest’ means here much more than withdrawal from labor and exertion, more than freedom from toil and strain or activity of any kind. Menuha is not a negative concept but something real and intrinsically positive…‘What was created on the seventh day? Tranquility, serenity, peace, and repose.’ (Genesis)…To the biblical mind menuha is the same as happiness and stillness, as peace and harmony…In later times menuha became a synonym for the life in the world to come, for eternal life.
(ט) שֵׁ֤֣שֶׁת יָמִ֣ים֙ תַּֽעֲבֹ֔ד֮ וְעָשִׂ֖֣יתָ כָּל־מְלַאכְתֶּֽךָ֒ (י) וְי֙וֹם֙ הַשְּׁבִיעִ֔֜י שַׁבָּ֖֣ת ׀ לַה' אֱלֹקֶ֑֗יךָ לֹֽ֣א־תַעֲשֶׂ֣֨ה כָל־מְלָאכָ֡֜ה אַתָּ֣ה ׀ וּבִנְךָֽ֣־וּ֠בִתֶּ֗ךָ עַבְדְּךָ֤֨ וַאֲמָֽתְךָ֜֙ וּבְהֶמְתֶּ֔֗ךָ וְגֵרְךָ֖֙ אֲשֶׁ֥֣ר בִּשְׁעָרֶֽ֔יךָ
(9) Six days you shall labor and do all your work, (10) but the seventh day is a sabbath of the LORD your God: you shall not do any work—you, your son or daughter, your male or female slave, or your cattle, or the stranger who is within your settlements.
(א) וַיְדַבֵּ֤ר ה' אֶל־מֹשֶׁ֔ה בְּהַ֥ר סִינַ֖י לֵאמֹֽר׃ (ב) דַּבֵּ֞ר אֶל־בְּנֵ֤י יִשְׂרָאֵל֙ וְאָמַרְתָּ֣ אֲלֵהֶ֔ם כִּ֤י תָבֹ֙אוּ֙ אֶל־הָאָ֔רֶץ אֲשֶׁ֥ר אֲנִ֖י נֹתֵ֣ן לָכֶ֑ם וְשָׁבְתָ֣ה הָאָ֔רֶץ שַׁבָּ֖ת לַה'׃ (ג) שֵׁ֤שׁ שָׁנִים֙ תִּזְרַ֣ע שָׂדֶ֔ךָ וְשֵׁ֥שׁ שָׁנִ֖ים תִּזְמֹ֣ר כַּרְמֶ֑ךָ וְאָסַפְתָּ֖ אֶת־תְּבוּאָתָֽהּ׃ (ד) וּבַשָּׁנָ֣ה הַשְּׁבִיעִ֗ת שַׁבַּ֤ת שַׁבָּתוֹן֙ יִהְיֶ֣ה לָאָ֔רֶץ שַׁבָּ֖ת לַה' שָֽׂדְךָ֙ לֹ֣א תִזְרָ֔ע וְכַרְמְךָ֖ לֹ֥א תִזְמֹֽר׃ (ה) אֵ֣ת סְפִ֤יחַ קְצִֽירְךָ֙ לֹ֣א תִקְצ֔וֹר וְאֶת־עִנְּבֵ֥י נְזִירֶ֖ךָ לֹ֣א תִבְצֹ֑ר שְׁנַ֥ת שַׁבָּת֖וֹן יִהְיֶ֥ה לָאָֽרֶץ׃ (ו) וְ֠הָיְתָה שַׁבַּ֨ת הָאָ֤רֶץ לָכֶם֙ לְאָכְלָ֔ה לְךָ֖ וּלְעַבְדְּךָ֣ וְלַאֲמָתֶ֑ךָ וְלִשְׂכִֽירְךָ֙ וּלְתוֹשָׁ֣בְךָ֔ הַגָּרִ֖ים עִמָּֽךְ׃ (ז) וְלִ֨בְהֶמְתְּךָ֔ וְלַֽחַיָּ֖ה אֲשֶׁ֣ר בְּאַרְצֶ֑ךָ תִּהְיֶ֥ה כָל־תְּבוּאָתָ֖הּ לֶאֱכֹֽל׃ (ס)
(1) The LORD spoke to Moses on Mount Sinai: (2) Speak to the Israelite people and say to them: When you enter the land that I assign to you, the land shall observe a sabbath of the LORD. (3) Six years you may sow your field and six years you may prune your vineyard and gather in the yield. (4) But in the seventh year the land shall have a sabbath of complete rest, a sabbath of the LORD: you shall not sow your field or prune your vineyard. (5) You shall not reap the aftergrowth of your harvest or gather the grapes of your untrimmed vines; it shall be a year of complete rest for the land. (6) But you may eat whatever the land during its sabbath will produce—you, your male and female slaves, the hired and bound laborers who live with you, (7) and your cattle and the beasts in your land may eat all its yield.
