Shabbat

kindness should be shewed from his friend;  and in Greek a dog is called lamos.  R. Nahman b. Isaac said: He also casts off the fear of Heaven from himself, as it is said, and he forsaketh the fear of the Almighty. A certain woman entered a house to bake. The dog barked at her, [whereupon] her child  moved [from its place]. Said the householder to her, 'Fear not: his fangs and claws have been extracted.' 'Take your favours and throw them on the thorns,' she retorted, 'the child has already moved.' R. Huna said: What is meant by the verse, Rejoice, O young man, In thy youth; and let thy heart cheer thee in the days of thy youth, and walk in the ways of thine heart, and in the sight of thine eyes: but know thou, that for all these things God will bring thee into judgement?  Thus far are the words of Evil Desire; thereafter are the words of Good Desire.  Resh Lakish said: Thus far the reference is to study;  thereafter, to good deeds. A BERITH IS CLEAN. Rab Judah said: A berith is a bracelet.  R. Joseph objected: A BERITH IS CLEAN, AND ONE MAY GO OUT WITH IT ON THE SABBATH; but a bracelet is [liable to become] unclean? — He meant this: A berith stands in the place of a bracelet. Rabin and R. Huna were sitting before R. Jeremiah, and R. Jeremiah was dozing. Now Rabin sat and said: A berith is on one [leg]; whilst kebalim [ankle-chain] is on two.  Said R. Huna to him, Both are on two, but a chain is placed between them and they become kebalim [anklets]. Does then the chain turn it into a utensil?  And should you answer, This is in accordance with R. Samuel b. Nahmani, for R. Samuel b. Nahmani said in R. Jonathan's name: How do we know that a metal object which causes sound is unclean? Because it is said: Everything [dabar] that may abide the fire, ye shall make go through the fire:  even speech [dibbur — i.e., sound] is implied.  — As for there, it is well: it [the utensil] is needed for sound  and it performs an action;  but here, what action does it perform?  — Here too it performs an action, for Rabbah b. Bar Hanah said in R. Johanan's name: There was a certain family in Jerusalem that had large steps, whereby their virginity was destroyed. So they made them leg-suspenders and placed a chain between them, that their steps should not be large, and then their virginity was not destroyed. R. Jeremiah awoke at that and exclaimed to them, Well spoken!  and thus did R. Johanan say [too]. When R. Dimi came,  he said in the name of R. Johanan: How do we know that woven [material] of whatever size is [liable to become] unclean? From the ziz.  Said Abaye to him, Was then the ziz woven? But it was taught: The ziz was a kind of golden plate two fingerbreadths broad, and it stretched round [the forehead] from ear to ear, and upon it was written in two lines 'yod he' above and 'Holy lamed' below.  But R. Eliezer son of R. Jose said: I saw it in the city of Rome,  and 'Holy unto the Lord' was written in one line.  When R. Dimi went up to Nehardea, he sent word: The things that I told you were erroneous. But in truth it was thus said on R. Johanan's authority: How do we know that an ornament of whatever size is [liable to become] unclean? From the headplate. And how do we know that woven material of whatever size is unclean? From [the phrase] or raiment. Our Rabbis taught: Woven stuff of whatever size is unclean, and an ornament of whatever size is unclean. [An object partly] woven and [partly] an ornament of whatever size is unclean.  A sack goes beyond a garment, in that it is unclean as woven material.  Raba said: Woven stuff of whatever size is unclean: this is [deduced] from, 'or raiment'. An ornament of whatever size is unclean: [this is learnt] from the headplate. [An object partly] woven and [partly] an ornament of whatever size is unclean: this is [deduced] from, every serviceable utensil.  Said one of the Rabbis to Raba, But that is written in reference to Midian?  We learn