Shabbat

that thy speech [conversation] on the Sabbath should not be like thy speech on weekdays.  'Speaking': speech is forbidden, but thought [about mundane matters] is permitted. Now, as for all [the rest], they are intelligible; but what is meant by, 'that thy walking on the Sabbath shall not be like thy walking on weekdays'? — As R. Huna said in Rab's name-others state, R. Abba said in R. Huna's name: If one is walking on the Sabbath and comes to a stream of water, if he can put down his first foot  before lifting the second,  it is permitted;  otherwise it is forbidden.  Raba demurred: What shall he do? Shall he go round it? Then he increases the walking [distance]!  Shall he cross it [walking through]? His garments may be soaked in water and he is led to wringing [them] out!  Rather [in such a case], since it is impossible [otherwise], it is permitted [to jump across]. But [what is meant]  is as Rabbi asked R. Ishmael son of R. Jose: Is it permitted to take great strides on the Sabbath?  — Who then permitted it on weekdays? he replied; for I maintain that a long stride takes away a five hundredth part of a man's eyesight,  and it is restored to him by the evening Kiddush.  Rabbi asked R. Ishmael son of R. Jose: May one eat earth on the Sabbath?  — Who then permitted it on weekdays? he replied. For I maintain, It is forbidden even on weekdays, because it causes illness. R. Ammi said: He who eats earth of Babylon is as though he ate the flesh of his ancestors;  some say, It is as though he ate of abominations and creeping things, because it is written, And he dissolved every living thing, etc.  Resh Lakish said, Why is it [Babylon] called Shinar? Because all the dead of the Deluge were shaken out [deposited] thither [nin'aru lesham]. R. Johanan said: Why was it called Mezulah [depth]? Because all the dead  of the Deluge were dumped  there. 'Some say, It is as though he ate of abominations and creeping things.' But these were certainly completely dissolved?  Rather because they cause illness the Rabbis forbade them. For a certain man ate 'gargishta  and [then] ate cress, and the cress sprouted up into his heart  and he died. Wash thyself therefore, and anoint thee, and put they raiment upon thee.  R. Eleazar said: This refers to the Sabbath garments. Give instructions to a wise man, and he will be yet wiser.  R. Eleazar said: This alludes to Ruth the Moabitess and Samuel of Ramah.  'Ruth' — for whereas Naomi said to her, Wash thyself therefore, and anoint thee, and put thy raiment upon thee, and get thee down to the threshing floor, yet of her it is written, And she went down unto the threshing-floor, and [only] subsequently, and did according to all that her mother-in-law bade her.  'Samuel': for whereas Eli said to him, Lie down: and it shall be, if he call thee, that thou shalt say, Speak, Lord, for thy servant heareth;  yet of him it is written, And the Lord came, and stood, and called as at other times, Samuel, Samuel. Then Samuel said, Speak; for thy servant heareth,  but he did not say, Speak, Lord. And she went and came and gleaned in the field.  R. Eleazar said: She repeatedly went and came until she found decent men whom to accompany. Then said Boaz unto his servant that was set over [he reapers, whose damsel is this?  Was it then Boaz's practice to enquire about damsels?  — Said R. Eleazar: He perceived a wise dealing  in her behaviour, two ears of corn  she gleaned; three ears of corn she did not glean.  It was taught: He perceived modest behaviour in her, the standing ears  [she gleaned] standing; the fallen [she gleaned] sitting. And cleave here by my maidens:  was it then Boaz's practice to cleave  to the women?  — Said R. Eleazar, As soon as he saw that, 'and Orpah kissed her mother-in-law, but Ruth cleaved unto her,'  he said, It is permitted to cleave unto her. And at meal-time Boaz said unto her, Come hither:  Said R. Eleazar, He intimated to her,  The royal house of David is destined to come forth from thee, [the house] whereof 'hither' is written, as it is said, Then David the king went in, and sat before the Lord, — and he said, Who am I, O Lord God, and what is my house, that thou hast brought me hither? And dip thy morsel in vinegar.  R. Eleazar said: Hence [it may be deduced] that vinegar is beneficial in hot weather. R. Samuel b. Nahmani said: He intimated to her, A son is destined to come forth from thee whose actions shall be as sharp  as vinegar; and who was it, Manasseh — And she sat beside the reapers.  R — Eleazar observed: At the side of the reapers, but not in the midst of the reapers: he [Boaz] intimated to her  that the Kingdom of the House of David was destined to be divided.  And he reached her parched corn, and she did eat [and was sufficed, and left thereof]:  Said R. Eleazar: 'She ate' in the days of David, 'she was sufficed' in the days of Solomon, 'and she left over' in the days of Hezekiah.  Some there are who interpret, 'She ate' in the days of David and Solomon, and 'she was sufficed' in the days of Hezekiah, 'and she left over' in the days of Rabbi.  For a Master said, Rabbi's house steward was wealthier than King Shapur.  In a Baraitha it was taught: 'And she ate', in this world; 'and she was sufficed', in the days of the Messiah: 'and she left over', in the future that is to come. And beneath his glory shall he kindle a burning like the burning of a fire.  R. Johanan said: That which is 'beneath' his glory [shall be burnt], but 'glory' is not literal.  R. Johanan is consistent with his opinion, for R. Johanan called his garments 'my honourers'. R. Eleazar said, 'and beneath his glory' means literally instead of his glory.  R. Samuel b. Nahmani interpreted: 'And beneath his glory' [must be understood] like the burning of the sons of Aaron; just as there the burning of the soul [is meant], while the body remained intact,  so here too, the burning of the soul, while the body remains intact. R. Aha b. Abba said in R. Johanan's name: