Shabbat 148

דשלקי ליה שבעא זימני ואי לא שקלי ליה מסרח וכפסולת מתוך אוכל דמי:

because they are boiled seven times, and if one does not remove it [the edible portion], it goes rancid, hence it is like [picking] the non-edible out of the edible.<span class="x" onmousemove="('comment',' Which is forbidden. ');">¹</span> GRINDING. R. Papa said: He who cuts up beets very fine is liable on account of grinding. R. Manasseh said: He who cuts chips [for fuel] is liable on account of grinding. Said R. Ashi: If he is particular about their size, he is liable on account of cutting.<span class="x" onmousemove="('comment',' Sc. Hides to measure; v. Mishnah on erection. ');">²</span>

והטוחן: א"ר פפא האי מאן דפרים סילקא חייב משום טוחן אמר רב מנשה האי מאן דסלית סילתי חייב משום טוחן אמר רב אשי אי קפיד אמשחתא חייב משום מחתך:

KNEADING AND BAKING. R. Papa said: Our Tanna omits the boiling of ingredients [for dyes],<span class="x" onmousemove="('comment',' E.g., for the hangings and curtains, v. Rashi 73a, s.v. [H]. ');">³</span> which took place in [connection with] the Tabernacle, and treats of baking!<span class="x" onmousemove="('comment',' Which has nothing to do with the Tabernacle (Rashi). ');">⁴</span>

והלש והאופה: אמר רב פפא שבק תנא דידן בישול סממנין דהוה במשכן ונקט אופה תנא דידן סידורא דפת נקט

— Our Tanna takes the order of [making] bread.<span class="x" onmousemove="('comment',' I.e., he takes bread as an example and enumerates the various principal labours connected with it. ');">⁵</span> R. Aha son of R. Awira said: He who throws a tent peg into a stove<span class="x" onmousemove="('comment',' To dry it. ');">⁶</span>

אמר רב אחא בר רב עוירא האי מאן דשדא סיכתא לאתונא חייב משום מבשל פשיטא מהו דתימא לשרורי מנא קא מיכוין קמ"ל דמירפא רפי והדר קמיט אמר רבה בר רב הונא האי מאן דארתח כופרא חייב משום מבשל פשיטא מהו דתימא כיון דהדר ואיקושא אימא לא קמ"ל

is liable on account of cooking. But that is obvious? — You might say, His intention is to strengthen [harden] the article,<span class="x" onmousemove="('comment',' Whereas cooking softens. ');">⁷</span> therefore we are informed that it [first] softens and then hardens.<span class="x" onmousemove="('comment',' The fire heats the moisture in the wood, which softens it, and it is only after it evaporates that the wood hardens. This prior softening partakes of the nature of cooking. ');">⁸</span>

אמר רבא האי מאן דעבד חביתא חייב משום שבע חטאות תנורא חייב משום שמונה חטאות אמר אביי האי מאן דעבד חלתא חייב אחת עשרה חטאות ואי חייטיה לפומיה חייב שלש עשרה חטאות:

Rabbah son of R. Huna said: He who boils pitch is liable on account of cooking. But that is obvious? — You might argue, Since it hardens again, I might say [that he is] not [liable]. Hence he informs us [otherwise]. Raba said: He who makes an [earthenware] barrel is culpable on account of seven sin-offerings.<span class="x" onmousemove="('comment',' So MS.M., deleting 'on account of' in cur. edd. (i) The clods of earth are first crushed and powdered — this constitutes grinding; (ii) the thicker balls which do not powder well are removed — selecting (iii) it is then sifted; (iv) the powder is mixed with water — kneading; (v) the resultant clay is smoothed when the cast of the vessel is made — smoothing; (vi) the fire is lit in the kiln; and (vii) the vessel is hardened in the kiln — boiling. ');">⁹</span>

הגוזז את הצמר והמלבנו: אמר רבה בר בר חנה א"ר יוחנן הטווה צמר שעל גבי בהמה בשבת חייב שלש חטאות אחת משום גוזז ואחת משום מנפץ ואחת משום טווה רב כהנא אמר אין דרך גזיזה בכך ואין דרך מנפץ בכך ואין דרך טווי בכך ולא והתניא משמיה דרבי נחמיה שטוף בעזים וטוו בעזים אלמא טוויה על גבי בהמה שמה טוויה חכמה יתירה שאני

[He who makes] an oven is liable on account of eight sin-offerings.<span class="x" onmousemove="('comment',' The seven foregoing, which are also needed here, and an additional one. For after it is hardened in the kiln, a layer of loam or plaster is daubed on the inside, to enable it to preserve heat. This completes it, and it is stated infra 75b that every special act needed to complete an article falls within the term 'striking with the hammer' (v. Mishnah, 73a). But a barrel needs no special labour to complete it. ');">¹⁰</span> Abaye said: He who makes a wicker work is liable to eleven sin-offerings,<span class="x" onmousemove="('comment',' It entails this number of labours: (i and ii) cutting the reeds is a two-fold labour: (a) reaping, (b) planting, since it leaves more room for the others to grow (v. supra 73b); (iii) collecting them — binding sheaves, (iv) selecting the best; (v) smoothing them; (vi) splitting them lengthwise into thinner rods — grinding; (vii) cutting them — to measure; (viii) stretching the lengthwise rods; (ix) drawing one cane through these, threading it above and below the lengthwise rods — this is the equivalent of 'the making of two meshes'; (x) plaiting the canes — weaving; and finally (xi) cutting it round after plaiting in order to finish it off, — 'striking with a hammer' (v. n. 7). ');">¹¹</span>

תנו רבנן התולש את הכנף והקוטמו והמורטו חייב שלש חטאות (וא"ר) שמעון בן לקיש תולש חייב משום גוזז קוטם חייב משום מחתך ממרט חייב משום ממחק:

and if he sews round the mouth thereof, he is liable to thirteen sin-offerings.<span class="x" onmousemove="('comment',' The additional two are sewing and then tying up (presumably the unattached lengths of the thread or twine used for same). ');">¹²</span> SHEARING WOOL AND BLEACHING. Rabbah b. Bar Hanah said in R. Johanan's name: He who spins wool from off the animal's back on the Sabbath incurs three sin-offerings, one on account of shearing, another on account of hackling, and the third on account of spinning.<span class="x" onmousemove="('comment',' Spinning direct from the animal embraces these three labours. ');">¹³</span>

הקושר והמתיר: קשירה במשכן היכא הואי אמר רבא שכן קושרין ביתדות אהלים (קושרים) ההוא קושר על מנת להתיר הוא אלא אמר אביי שכן אורגי יריעות שנפסקה להן נימא קושרים אותה א"ל רבא תרצת קושר מתיר מאי איכא למימר וכי תימא דאי מתרמי ליה תרי. חוטי קיטרי בהדי הדדי שרי חד וקטר חד השתא לפני מלך בשר ודם אין עושין כן לפני ממ"ה הקב"ה עושין אלא אמר רבא ואיתימא רבי עילאי שכן צדי חלזון קושרין ומתירין:

R. Kahana said: Neither shearing, hackling, nor spinning is [done] in this manner.<span class="x" onmousemove="('comment',' Hence he is not liable at all, for one is liable only when he performs a labour in the usual manner. ');">¹⁴</span> But is it not so? Surely it was taught in the name of R. Nehemiah: It was washed [direct] on the goats and spun on the goats:<span class="x" onmousemove="('comment',' The reference is to Ex. XXXV, 26, q.v., which R. Nehemiah translates literally, without adding 'hair' as in E.V., and so he deduces that it was spun directly from the animal. ');">¹⁵</span>

והתופר שתי תפירות: והא לא קיימא אמר רבה בר בר חנה א"ר יוחנן והוא שקשרן:

which proves that spinning direct from the animal is designated spinning? — Superior skill is different.<span class="x" onmousemove="('comment',' Scripture emphasizes there the skill that this demanded (v. 25), which shows that normal spinning is different. ');">¹⁶</span> Our Rabbis taught: He who plucks the wing [of a bird], trims it [the feather], and plucks it [the down], is liable to three sin offerings. Said R. Simeon b. Lakish: For plucking [the wing] one is liable on account of shearing; for trimming [the feather] he is liable on the score of cutting; and for plucking [the down] he is liable under the head of smoothing.

הקורע על מנת לתפור: קריעה במשכן מי הוה רבה ורבי זירא דאמרי תרווייהו

TYING AND UNTYING. Where was there tying in the Tabernacle?<span class="x" onmousemove="('comment',' V. p. 224, n. 4. ');">¹⁷</span> — Said Raba: The tent-pegs were tied. But that was tying with the intention of [subsequent] untying?<span class="x" onmousemove="('comment',' When they struck camp. Such is not Biblically forbidden and is not the tying referred to in the Mishnah. ');">¹⁸</span> But said Abaye: The weavers of the curtains, when a thread broke, tied it up. Said Raba to him: You have explained tying; but what can be said about untying? And should you answer that when two knots [in the material] chanced to come together, one untied one and left the other knotted:<span class="x" onmousemove="('comment',' The two knots together would spoil the evenness of the fabric. ');">¹⁹</span> [it may be asked], seeing that one would not do thus before a king of flesh and blood, how much more so before the Supreme King of kings, the Holy One, blessed be He?<span class="x" onmousemove="('comment',' The untying of a knot in the fabric would leave an ugly gap, particularly as the threads were six-stranded. Hence the utmost care would be taken to prevent the thread from knotting in the first place. ');">²⁰</span> Rather said Raba — others state, R. Elai: Those who caught the hillazon<span class="x" onmousemove="('comment',' A kind of snail or purple-fish whose blood was used for dyeing the tents of the Tabernacle. ');">²¹</span> tied and untied.<span class="x" onmousemove="('comment',' The nets. ');">²²</span> SEWING TWO STITCHES. But it cannot endure?<span class="x" onmousemove="('comment',' Two stitches alone will slip out of the cloth. Thus the work is not permanent and entails no punishment. ');">²³</span> — Said Rabbah b. Bar Hanah in R. Johanan's name: Providing that he knots them.<span class="x" onmousemove="('comment',' After sewing, so that they will remain. ');">²⁴</span> TEARING IN ORDER TO SEW TWO STITCHES. Was there any tearing in the Tabernacle? — Rabbah and R. Zera both say: