Pt1 The Shabbat Preparations of Babylonian Rabbis (Shabbat 118b-119b)

This is the first part of a two-part series. The outline of the series is below.

Part 1

The Talmud presents several Babylonian amoraim expressing confidence that they merit divine reward for their meticulous observance of specific commandments. Rav Naḥman declares that he deserves reward for properly observing the three Shabbat meals. Rav Yehuda claims reward for attentiveness during prayer. Rav Huna ben Rav Yehoshua points to never walking four cubits bareheaded. Rav Sheshet highlights his observance of tefillin, while Rav Naḥman mentions tzitzit.

When Rav Yosef asks his colleague about what Rabba was especially careful about, the answer is tzitzit. An anecdote illustrates this: once while climbing stairs, a tzitzit string broke, and Rabba refused to descend until he replaced it.

Abaye states that he makes a celebratory feast for sages whenever he sees a young scholar complete a tractate. Rava explains that when a young scholar comes before him for judgment, he withholds rest until he has thoroughly searched for arguments in the scholar’s favor. Mar bar Rav Ashi goes further, disqualifying himself entirely from judging young scholars because he loves them as himself, and a person cannot see fault in himself.

The discussion then shifts to accounts of how sages personally honored Shabbat. R’ Ḥanina would wrap himself in his garment at nightfall on Friday and say “Come and we will go out to greet Shabbat the queen.” R’ Yannai would dress in special clothing and say “Enter, O bride. Enter, O bride.”

When Rabba bar Rav Huna visited Rabba bar Rav Naḥman, his hosts served him three se’a of oiled biscuits. When he asked if they knew he was coming, they replied that Shabbat is more important than any guest. R’ Abba bought a large amount of meat from thirteen different butchers to have variety for Shabbat, urging the cooks to hurry. R’ Abbahu would sit on an ivory chair and personally fan the fire cooking Shabbat food. Rav Anan wore simple overalls (gunda) for Shabbat preparations, following the principle from the school of R’ Yishmael that one should not wear the same garment for cooking that one wears for serving.

The Talmud lists specific preparatory tasks performed by various Babylonian amoraim. Rav Safra roasted an animal’s head. Rava salted fish. Rav Huna lit lamps. Rav Pappa spun wicks. Rav Ḥisda cut beets. Rabba and Rav Yosef chopped wood. R’ Zeira prepared kindling. Rav Naḥman bar Yitzḥak would carry loads in and out himself, reasoning that if R’ Ami and R’ Asi were to visit, he would certainly carry loads before them, so he should do the same for Shabbat. An alternate version has R’ Ami and R’ Asi themselves doing this, with reference to R’ Yoḥanan.

Part 2

R’ Yehuda HaNasi asks R’ Yishmael ben R’ Yosei why certain people merit wealth. The wealthy of Eretz Yisrael merit it through tithing, based on the verse “a tithe you shall tithe,” interpreted as “take a tithe so that you will become wealthy.” The wealthy of Babylonia merit it through honoring Torah. The wealthy of other lands merit it through honoring Shabbat.

R’ Ḥiyya bar Abba relates that he was once hosted in Laodicea where they brought out a massive gold table requiring sixteen men to carry it, with silver chains and vessels attached, laden with all kinds of food and spices. When placing the table they would recite “The earth and all that fills it is God’s,” and when removing it they would recite “The heavens are God’s heavens, but the earth He gave to mankind.” When asked how he merited such wealth, the host explained that he had been a butcher who would set aside the finest portions of every animal for Shabbat.

The Roman emperor asked R’ Yehoshua ben Ḥananya why Shabbat food has such a strong fragrance. R’ Yehoshua replied that there is a special spice called Shabbat that is placed in the food. When the emperor asked for some, R’ Yehoshua explained that it only works for those who observe Shabbat. The Exilarch asked Rav Hamnuna about the verse “and the holy one of God is honored.” Rav Hamnuna explained this refers to Yom Kippur, which should be honored with clean clothing since there is no eating or drinking. Regarding the phrase “and you shall honor it” about Shabbat, Rav and Shmuel disagree: Rav says one should eat earlier than usual, Shmuel says later. When the sons of Rav Pappa bar Abba asked their father how to distinguish Shabbat when they have meat and wine daily, he advised them to reverse their usual meal time.

Rav Sheshet would seat his students in the sun during summer and in the shade during winter so they would disperse quickly after the lecture and not reduce time for Shabbat enjoyment. R’ Zeira would seek out pairs of sages conversing on Shabbat and urge them not to desecrate the day by neglecting its pleasures. Rava, or according to some R’ Yehoshua ben Levi, requires even an individual praying alone on Friday evening to recite the passage describing the completion of creation. Rav Hamnuna teaches that one who recites this passage is credited as if he became God’s partner in creation, reading the verse as “they finished” rather than “they were finished.” R’ Elazar derives from another verse that speech counts as action. Rav Ḥisda citing Mar Ukva states that when one recites this passage, two accompanying angels place their hands on his head and proclaim that his iniquity has passed and his sin is atoned.

A baraita teaches that two angels, one good and one evil, accompany a person home from synagogue on Friday night. If the home is prepared with lamp, table, and bed, the good angel says “May it be so for another Shabbat” and the evil angel must answer amen against his will. If the home is unprepared, the evil angel voices this wish and the good angel must answer amen. R’ Elazar says one should always set the table Friday night even if only eating a minimal amount. R’ Ḥanina says the same applies Saturday night after Shabbat concludes. Hot water and warm bread after Shabbat are described as remedies.

The Talmud relates that they would prepare a third-born calf for R’ Abbahu at the conclusion of Shabbat, and he would eat one kidney from it. When his son Avimi suggested saving a kidney from Friday to avoid waste, they left the calf unslaughtered and a lion came and ate it, teaching that one should not be miserly regarding Shabbat honor.

Outline

Intro

The Passage - The Shabbat Preparations of Babylonian Rabbis (Shabbat 118b-119b)

1. Babylonian amoraim assert that they deserve divine reward for being careful about specific mitzvot: A list of 5

2. Rav Yosef → Rav Yosef ben Rabba - Asks what Rabba was especially vigilant about; answer: tzitzit

   1. Anecdote about Rabba - A tzitzit string snapped while climbing stairs; Rabba would not descend until he fixed/replaced it

3. Abaye - Makes a celebratory “good day”/feast for sages when he sees a young scholar complete a tractate

4. Rava - When a young scholar comes before him for judgment, he withholds personal comfort until he has sought as many merits as possible for that litigant

5. Mar bar Rav Ashi - Disqualifies himself from judging a young scholar because affection biases judgment (“as beloved as myself”)

6. Anecdote - R’ Ḥanina Personally “greets Shabbat”: wraps himself and goes out at Friday nightfall to welcome “Shabbat the queen”

7. Anecdote - R’ Yannai personally greets Shabbat as a “bride”: dresses and says “Enter, O bride”

8. Anecdote: Rabba b. Huna visiting Rabba b. Naḥman - Hosts bring large Shabbat delicacies; explain it was prepared for Shabbat, not for the guest

9. Anecdote - R’ Abba buys large quantities/varieties of meat “in deference to Shabbat,” actively urging faster preparation

10. Anecdote - R’ Abbahu personally participates in cooking: sits on an ivory chair and fans the fire for Shabbat food

11. Anecdote - Rav Anan wears a simple black garment for preparation work;

    1. Norm derived (via school of R’ Yishmael: garments used to cook for one’s master should not be used to pour the cup for one’s master (task-appropriate attire)

12. How Babylonian amoraim would prepare for shabbat: A list of 7 specific actions

13. Anecdote - Rav Naḥman bar Yitzḥak carries loads in/out himself, analogizing this “deference” to how he would theoretically exert for visiting R’ Ami & R’ Asi

    1. (Alternate version) R’ Ami & R’ Asi carry loads similarly, analogizing to how they would theoretically exert for R’ Yoḥanan

Part 2

1. R’ Yehuda HaNasi asking R’ Yishmael ben R’ Yosei - why wealthy of Eretz Yisrael, Babylonia, and elsewhere merit wealth

   1. Asks why wealthy of Eretz Yisrael merit wealth; answer: tithing - Deut 14:22

   2. Asks why wealthy of Babylonia merit wealth; answer: honoring Torah/sages

   3. Asks why wealthy elsewhere merit wealth; answer: honoring Shabbat

2. Anecdote - R’ Ḥiyya bar Abba visits Laodicea

   1. Experiences lavish “gold table” hospitality on Shabbat

   2. Framed by psalm recitations at serving/clearing - Ps 24:1; 115:16

   3. Host explains he was a butcher who earmarked the finest portions “for Shabbat”

3. Anecdote of Roman emperor and R’ Yehoshua ben Ḥananya

   1. Emperor asks why Shabbat food smells stronger; R’ Yehoshua answers that there’s a special “spice” of Shabbat

   2. ....This spice is effective only for Shabbat-observers

4. Exilarch to Rav Hamnuna - Asks meaning of “and you shall honor the holy one of God”; Rav Hamnuna reads it as Yom Kippur and infers honor via clean clothing - Isa 58:13

5. Amoraic dispute Rav/Shmuel re interpretation of “and you shall honor it” eating earlier/later than usual - Isa 58:13

6. Rav Pappa bar Abba’s sons to Rav Pappa - Advises those with daily meat/wine: make Shabbat different by reversing one’s usual meal-time habit (early→late, late→early)

7. Anecdote - Rav Sheshet seats students in sun (summer) / shade (winter) so they end promptly and do not extend discussion at the expense of Shabbat enjoyment

8. Anecdote - R’ Zeira breaks up pairs of sages lingering in conversation on Shabbat; urges them not to “desecrate” Shabbat (by neglecting delight)

9. Rava (or: R’ Yehoshua ben Levi) - Requires even an individual to recite ‘va-yekhullu’ in Friday-evening prayer - Gen 2:1–3

10. Rav Hamnuna - One who prays Friday night and says ‘va-yekhullu’ is credited as God’s “partner” in Creation

    1. Prooftext - Gen 2:1–3

11. R’ Elazar - Derives that speech counts as action - Ps 33:6

12. Rav Ḥisda citing Mar Ukva - One who says va-yekhullu: two accompanying angels place hands on his head and proclaim atonement - Isa 6:7

13. R’ Yosei b. Yehuda - two angels (good/evil) accompany a person home Friday night; the home’s readiness determines which angel voices the blessing, with the other forced to answer “amen”

14. .R’ Elazar - One should set the table Friday night even if he only has a minimal amount of food

15. R’ Ḥanina - One should set the table Saturday night (motza’ei Shabbat) even if he only has a minimal amount of food

    1. Hot water and warm bread after Shabbat are described as a “remedy” (‘melugma’)

16. Anecdote - R’ Abbahu slaughters a 3rd-born calf Saturday night to eat one kidney; son proposes economizing by saving a kidney from Friday; the saved calf is eaten by a lion (moral: don’t pinch costs for Shabbat honor)

Appendix - Extending Sacred Time: The Requirement to Add Time at the Start and End of Yom Kippur, Festivals, and Shabbat, based on Leviticus 23:32 (Yoma 81b)

1. Adding time to the beginning of Yom Kippur

2. Adding time to the end of Yom Kippur

3. Adding time to the beginning and end of the Festival

4. Adding time to the beginning and end of Shabbat

The Passage

Shabbat.118b.13-119b.4

Babylonian amoraim assert that they deserve divine reward for being careful about specific mitzvot: A list of 5

1. Rav Naḥman - “May I receive”¹ divine reward for being careful about 3 Shabbat meals

2. Rav Yehuda - attentiveness/consideration (עיון) during prayer

3. Rav Huna ben Rav Yehoshua - not walking 4 cubits bareheaded (גילוי הראש)

4. Rav Sheshet - tefillin

5. Rav Naḥman - tzitzit

1. אמר רב נחמן:

   1. תיתי לי, דקיימית שלש סעודות בשבת.

2. אמר רב יהודה:

   1. תיתי לי, דקיימית עיון תפלה.

3. אמר רב הונא בריה דרב יהושע:

   1. תיתי לי, דלא סגינא ארבע אמות בגילוי הראש.

4. אמר רב ששת:

   1. תיתי לי, דקיימית מצות תפילין.

5. ואמר רב נחמן:

   1. תיתי לי, דקיימית מצות ציצית.

1. Rav Naḥman said:

   1. May I receive my reward because I fulfilled the obligation to eat three meals on Shabbat² magnificently.

2. Rav Yehuda said:

   1. May I receive my reward because I fulfilled the obligation of consideration (עיון) during prayer.

3. Rav Huna, son of Rav Yehoshua, said:

   1. May I receive my reward because I never walked four cubits with my head uncovered.³

4. Rav Sheshet said:

   1. May I receive my reward because I fulfilled the mitzva of tefillin magnificently.

5. And Rav Naḥman said:

   1. May I receive my reward because I fulfilled the mitzva of tzitzit⁴ magnificently.

Rav Yosef → Rabba’s son Rav Yosef - Asks what his father Rabba was especially vigilant about; answer: tzitzit

אמר ליה רב יוסף לרב יוסף בריה דרבה:

אבוך,

במאי זהיר טפי?

אמר ליה: בציצית.

Rav Yosef said to Rav Yosef, son of Rabba:

In what area was your father, Rabba,

especially vigilant (זהיר)?

He said to him: It was in the mitzva of tzitzit.

Anecdote about Rabba - A tzitzit string snapped while climbing stairs; Rabba would not descend until he fixed/replaced it

יומא חד

הוה קא סליק בדרגא.

איפסיק ליה חוטא,

ולא נחית ואתא,

כמה דלא רמיה.

The Talmud relates: One day

he was climbing the stairs

when a string from his tzitzit was severed,

and he would not descend

until he placed a new string on the garment.

Abaye - Makes a celebratory “good day”/feast for sages when he sees a young scholar complete a tractate

ואמר אביי:

תיתי לי,

דכי חזינא צורבא מרבנן דשלים מסכתיה --

עבידנא יומא טבא לרבנן.

And Abaye said:

May I receive my reward

because when I see a young Torah scholar who has completed a tractate that he studied --

I make a feast for the Sages.⁵

Rava - When a young scholar comes before him for judgment, he withholds personal comfort until he has sought as many merits as possible for that litigant

אמר רבא תיתי לי,

דכי אתא צורבא מרבנן לקמאי לדינא --

לא מזיגנא רישי אבי סדיא

כמה דלא מהפיכנא בזכותיה.

Rava said:

May I receive my reward

because when a young Torah scholar comes before me for judgment --

I do not put my head on the pillow (בי סדיא)

until I seek as many of his merits⁶ as possible, based on conditions and his claims.

Mar bar Rav Ashi - Disqualifies himself from judging a young scholar because affection biases judgment (“as beloved as myself”)

אמר מר בר רב אשי:

פסילנא ליה לצורבא מרבנן לדינא.

מאי טעמא?

דחביב עלי כגופאי,

ואין אדם רואה חובה לעצמו.

Mar bar Rav Ashi said:

I am disqualified to sit in judgment of a young Torah scholar.

What is the reason that I am disqualified?

It is because the Torah scholar is as beloved to me as my own self,

and a person does not find fault⁷ in himself.

Anecdote - R’ Ḥanina Personally “greets Shabbat”: wraps himself and goes out at Friday nightfall to welcome “Shabbat the queen”

רבי חנינא מיעטף וקאי אפניא דמעלי שבתא,

אמר: ״בואו ונצא לקראת שבת המלכה״.

The Talmud now returns to the issue of delight in and deference to Shabbat.

R’ Ḥanina would wrap himself in his garment and stand at nightfall on Friday,

and say: Come and we will go out to greet Shabbat the queen.⁸

Anecdote - R’ Yannai personally greets Shabbat as a “bride”: dresses and says “Enter, O bride”

רבי ינאי לביש מאני מעליי (שבת) [ומיכסי],

ואמר: ״בואי כלה, בואי כלה״.

R’ Yannai put on his garment on Friday and said:

Enter, O bride. Enter, O bride.

Anecdote: Rabba b. Huna visiting Rabba b. Naḥman - Hosts bring large Shabbat delicacies; explain it was prepared for Shabbat, not for the guest

רבה בר רב הונא איקלע לבי רבה בר רב נחמן.

קריבו ליה תלת סאוי טחיי.

אמר להו: מי הוה ידעיתון דאתינא?

אמרו ליה: מי עדיפת לן מינה?!

The Talmud relates: Rabba bar Rav Huna happened to come to the house of Rabba bar Rav Naḥman.

They brought before him three se’a of oiled biscuits⁹

He said to them: Did you know I was coming and prepared all of this in my honor?

They said to him: Are you more important to us than Shabbat?!

The biscuits were prepared in deference to Shabbat.

Anecdote - R’ Abba buys large quantities/varieties of meat “in deference to Shabbat,” actively urging faster preparation

רבי אבא זבן בתליסר אסתירי פשיטי בישרא מתליסר טבחי,

ומשלים להו אצינורא דדשא,

ואמר להו: ״אשור הייא, אשור הייא״.

R’ Abba bought 13 plain staters [astirei peshitei] worth half a zuz of meat from 13 butchers in deference to Shabbat, so that he would have various types of fine meat.

And he would place the meats at the door hinge at the entrance to his house to hurry to bring another type of meat.

And he said to the cooks, in order to rush them: Hurry and prepare it,¹⁰ hurry and prepare it.

Anecdote - R’ Abbahu personally participates in cooking: sits on an ivory chair and fans the fire for Shabbat food

רבי אבהו הוה יתיב אתכתקא דשינא

ומושיף נורא.

The Talmud also relates: R’ Abbahu would sit on an ivory chair [takhteka]

and fan (מושיף) the fire cooking the food for Shabbat,

in order to play a role in preparations for Shabbat.

Anecdote - Rav Anan wears simple overalls for preparation work

רב ענן לביש גונדא,

Rav Anan would don overalls¹¹ for the Shabbat preparations,

Norm derived (via school of R’ Yishmael: garments used to cook for one’s master should not be used to pour the cup for one’s master (task-appropriate attire)

דתנא דבי רבי ישמעאל:

בגדים שבישל בהן קדירה לרבו —

אל ימזוג בהן כוס לרבו.

as the school of R’ Yishmael taught:

While wearing the garments in which he cooked a pot of food for his master --

one should not dilute (ימזוג) a cup of wine for his Master.¹²

One should wear a garment appropriate for the task at hand.

How Babylonian amoraim would prepare for shabbat: A list of 7 specific actions

1. Rav Safra - Roasts (מחריך) an animal’s head

2. Rava - Salts a shibuta fish

3. Rav Huna - Lights Shabbat lamps (שרגי)

4. Rav Pappa - Spins (גדיל) lamp wicks

5. Rav Ḥisda - Slices (פרים) beets

6. Rabba & Rav Yosef - Chop (מצלחי) wood

7. R’ Zeira - Prepares kindling sticks (צתותי)

1. רב ספרא מחריך רישא.

2. רבא מלח שיבוטא.

3. רב הונא מדליק שרגי.

4. רב פפא גדיל פתילתא.

5. רב חסדא פרים סילקא.

6. רבה ורב יוסף מצלחי ציבי.

7. רבי זירא מצתת צתותי.

1. Rav Safra would roast the head of an animal to prepare it for Shabbat.

2. Rava salted a shibuta fish in deference to Shabbat.

3. Rav Huna kindled lamps in deference to Shabbat.

4. Rav Pappa spun the wicks for the Shabbat lamp.

5. Rav Ḥisda cut the beets in preparation for Shabbat.

6. Rabba and Rav Yosef cut wood.

7. R’ Zeira prepared thin sticks for kindling.

Anecdote - Rav Naḥman bar Yitzḥak carries loads in/out himself, analogizing this “deference” to how he would theoretically exert for visiting R’ Ami & R’ Asi

רב נחמן בר יצחק

• מכתף ועייל,

• מכתף ונפיק.

אמר:

אילו מקלעין לי רבי אמי ורבי אסי,

מי לא מכתיפנא קמייהו?!

Rav Naḥman bar Yitzḥak would

• load objects on his shoulder (מכתף) and enter,

• load objects on his shoulder and exit.

He said:

If R’ Ami and R’ Asi happened to visit me,

would I not load objects on my shoulder before them?!

So too, it is fitting to do so in deference to Shabbat.

(Alternate version) R’ Ami & R’ Asi carry loads similarly, analogizing to how they would theoretically exert for R’ Yoḥanan

ואיכא דאמרי:

רבי אמי ורבי אסי

• מכתפי ועיילי,

• מכתפי ונפקי,

אמרי:

אילו איקלע לן רבי יוחנן,

מי לא מכתפינן קמיה?!

[...]

And some say that

R’ Ami and R’ Asi would

• load objects on their shoulders and enter,

• load objects on their shoulders and exit.

They said:

If R’ Yoḥanan happened to come to visit us,

would we not load objects on our shoulders before him?!

[...]

1. תיתי לי - literally: “it will/should come to me”, i.e. I deserve reward.

Compare the modern English idiomatic expression: “have it coming”:

To deserve or merit, as the consequences of one’s actions

2. שלש סעודות בשבת.

See a page earlier in this chapter, Shabbat.117b.11:

תנו רבנן:

כמה סעודות חייב אדם לאכול בשבת? שלש.

רבי חידקא אומר: ארבע.

With regard to meals on Shabbat, A baraita states:

How many meals is a person obligated to eat on Shabbat? 3.

R’ Ḥidka says: 4.

For more on this halachic obligation, see Wikipedia, “Shabbat meals“.

3. גילוי הראש.

Compare Kiddushin.31a.3 (note that it’s the same rabbi: Rav Huna b. Yehoshua):

רב הונא בריה דרב יהושע לא מסגי ארבע אמות בגילוי הראש.

אמר: שכינה למעלה מראשי.

The Talmud relates:

Rav Huna, son of Rav Yehoshua, would not walk 4 cubits with an uncovered head.

He said: The Shekhina is above my head, and I must act respectfully.

And see later in this tractate, in my “Stars, Serpents, and Salvation: Three Talmudic Tales of Astrological Fate and Divine Intervention (Shabbat 156b)“, section “Rav Naḥman bar Yitzḥak, a Mother’s Wisdom, and the Power of Headcovering and Prayer“, where I summarize:

Astrologers predicted that Rav Naḥman bar Yitzḥak would become a thief.

His mother, determined to prevent this, insisted he always cover his head to instill fear of Heaven and pray for mercy. Rav Naḥman bar Yitzḥak himself was not aware of these reasons.

One day, while studying (גריס) under a palm tree, the part of the cloak (גלימא) covering his head fell off. He raised his eyes and saw the dates on the tree. He was overcome (אלמיה) by impulse (יצריה) and climbed (סליק) the tree, biting off a bunch (קיבורא) of dates.

(This revealed his innate tendency to steal, but keeping his head covered and prayer helped him resist it.)

For more on this practice for men, see Hebrew Wikipedia, “כיפה (יהדות)“, section “המנהג בעבר”.

4. For more on tefillin and tzitzit in the Talmud, see these pieces of mine:

• “Tzitzit, Tefillin, and Mezuza: The Power of Everyday Ritual Objects (Menachot 43b-44a)”, final part: Pt2

• “Appendix 1 - Story of man saved from sexual sin by tzitzit (Menachot 44a)”

• “Appendix 2 - Aesthetic Performance of Mitzvot: An Exhortation to Beautify the Ritual Items of Sukkah, Lulav, Shofar, Tzitzit, and Torah Scroll (Shabbat 133b)”.

5. This is an early source for the celebration of siyum; see Wikipedia, “Siyum”, and Hebrew Wikipedia, “סיום מסכת“, section “מקורות המנהג“.

6. מהפיכנא בזכותיה - literally: “turn over in his vindication”, in the legal sense (compare the word זכאי).

“Turn over” is a Talmudic idiom for “making an effort, seeking a goal, engaging with”, compare the term “עני המהפך בחררה”.

And see Jastrow (modernized):

הֲפַךְ

[…]

4) (with ב) to be engaged in, to handle.

• Pesachim 113a:3 (prov.) - הֲפוֹךְ בנבילתא ולא תֵיפוֹךְ וכ׳ - “deal in carcasses, but deal not in words (gossip, sophistry etc.)”

• Jerusalem Talmud Bava Kamma 4:1:5 - אנא הפך ומתהפך בדידי וכ׳ - “I turn around my stock of goods (selling and buying again), so that I reach thee in profits”

• Avot 5:22 - הֲפוֹךְ בה וכ׳ - “study it over and again”

• and frequently.

[…]

Pa’el - הַפֵּיךְ l)

[…]

2) to handle, be engaged in, barter, study (see Pe. 4).

• Kiddushin 59a:6 - דוה מְהַפֵּיךְ בההיא וכ׳ - “was negotiating about a field”

• Shabbat 119a:1 - כמה דלא מְהַפִּיכְנָא בזכותיה - “before I study what might be said in his favor”

• Pesachim 40a:18 דמְהַפְּכֵי כיפי - “who handle sheaves”

• כי מְהַפְּכִיתוּ הַפִּיכוּ וכ׳ (Manuscript Munich: הפכיתו) - “when you handle (them), handle them with the thought that they will be used for a religious purpose”

Part. pass. מְהַפַּךְ.

• Yerushalmi Maasrot 3, end, 51a - היא הפכה והיא מְהַפְּכָה - “it turns and is turned in all directions (studied over and again), but we can learn nothing from it”

7. חובה - literally: “guilt, guiltiness”, in the legal sense (compare the word חייב).

8. Here and in the following section, Shabbat is personified as a woman. This motif was later developed extensively in Kabbalistic literature.

9. טחיי.

See Jastrow (modernized):

טְחָיֵי

(טחא, compare טוּחַ I)

cakes smeared with oil.

• Shabbat 119a:2; Chullin 111a:7 - תלת סאוי טחיי - “three se’ah of flour made into glistening cakes”

10. אשור הייא.

See Jastrow (modernized):

אֲשׁוּר

interjection, with (שור) הייא

go on, make haste, quick!

• Gittin 34a:9 - אשור הבו לה הייא - “make haste, give her the letter of divorce; quick!”

• Shabbat 119a:3 - אשור הייא אשור הייא

• Berakhot 57b - אשור צדיקי Arukh (ed. רהוטו) - “run, you pious ones”

11. גונדא.

See Jastrow (modernized), גונדא 2, sense 2:

גּוּנְדָּא II

[…]

2) gunda, name of a domestic overall used at work for the protection of one’s clothes, duster.

• *Gittin 68b:16 (in Hebrew diction) - גּוּנְדּוֹ - “his duster” (was all that was left to Solomon)

• (Sanhedrin 20b (Manuscript Munich)

• Yalkut Shimoni on Nach 177, Midrash Tanḥuma, Aḥarei - 1 קודו;

• Kohelet Rabbah 2:10:1 - קודיה;

• Yerushalmi Sanhedrin II, 20ᶜ bottom of page קניא).

• Shabbat 119a:3 - “Rabbi Anan (while preparing for the Sabbath) לביש גונדא - (Manuscript Oxford: גורנא, Alfasi Manuscript גודנא, Asheri ed. Venice גונרא, see Rabbinowicz, ‘Dikdukei Sofrim’ there, note 2) put a gunda on.

Plural: גּוּנְדֵּי.

• Sotah 22b:6 - בי דינא … מהני דחפו גונדי - “let the great Court call to account those who are wrapped up in overalls” (hypocrites whom you cannot see through; Rashi: those who wrap themselves in cloaks as though they were true Pharisees; other versions, see above).

On the example from Gittin 68b, see this cited in my recent “Pt3 Solomon, Ashmedai, and the Shamir: Demonology, Temple-Building, and the Reversal of Royal Power (Gittin 68a-b)“, section “Dispute of Rav and Shmuel - What remained in Solomon’s hand? Staff or Cloak - Ecclesiastes 2:10“.

12. This same line appears a few pages earlier as well, in the context of wearing special clothes on Shabbat, see Shabbat.113b.14-114a.1:

אמר רבי אחא בר אבא אמר רבי יוחנן:

מניין לשנוי בגדים מן התורה?

שנאמר:

״ופשט את בגדיו

ולבש בגדים אחרים״

R’ Aḥa bar Abba said that R’ Yoḥanan said:

From where is it derived that changing clothes is a display of honor?

As it is stated:

“And he will remove his garments

and will don other garments,

and he will bring the ashes outside of the camp to a pure location” (Leviticus 6:4).

ותנא דבי רבי ישמעאל,

לימדה תורה דרך ארץ:

בגדים שבישל בהן קדירה לרבו —

אל ימזוג בהן כוס לרבו

And the school of R’ Yishmael taught:

The Torah taught you derekh eretz:

The clothes in which one prepared food for his master —

one does not wear to pour his master wine.

Since cooking makes one’s clothes dirty, he should wear fresh clothes when serving his master.

In general, for other examples of Talmudic derekh eretz (etiquette), see my “Appendix 1 - “From here, the Torah taught etiquette (‘derekh eretz’) “: Everyday Norms Derived from Biblical Narrative and Ritual Procedure”.