Shabbat 150

משום צובע אין משום נטילת נשמה לא אימא אף משום צובע אמר רב מילתא דאמרי אימא בה מילתא דלא ליתו דרי בתראי וליחכו עלי צובע במאי ניחא ליה ניחא דליתווס בית השחיטה דמא כי היכי דליחזוה אינשי וליתו ליזבנו מיניה:

On the score of dyeing but not on the score of taking life!<span class="x" onmousemove="('comment',' Surely not! ');">¹</span> Say, on the score of dyeing too. Rab said: As to this dictum of mine, I will make an observation thereon so that later generations should not come and deride me. Wherein is one pleased with the dyeing? One is pleased that the throat should be stained with blood, so that people may see it<span class="x" onmousemove="('comment',' That it is freshly killed. ');">²</span>

והמולחו והמעבדו: היינו מולח והיינו מעבד ר' יוחנן ור"ל דאמרי תרוייהו אפיק חד מינייהו ועייל שירטוט אמר רבה בר רב הונא האי מאן דמלח בישרא חייב משום מעבד רבא אמר אין עיבוד באוכלין אמר רב אשי ואפילו רבה בר רב הונא לא אמר אלא דקא בעי ליה לאורחא אבל לביתא לא משוי איניש מיכליה עץ:

and come and buy from him. SALTING AND CURING IT. But salting and tanning are identical?<span class="x" onmousemove="('comment',' Salting the hide being the first step in the tanning process. ');">³</span>

והממחקו והמחתכו: אמר רבי אחא בר חנינא השף בין העמודים בשבת חייב משום ממחק אמר רבי חייא בר אבא ג' דברים סח לי רב אשי משמיה דרבי יהושע בן לוי המגרר ראשי כלונסות בשבת חייב משום מחתך הממרח רטיה בשבת חייב משום ממחק והמסתת את האבן בשבת חייב משום מכה בפטיש אמר ר' שמעון בן קיסמא אמר רבי שמעון בן לקיש הצר צורה בכלי והמנפח בכלי זכוכית חייב משום מכה בפטיש א"ר יהודה האי מאן דשקיל אקופי מגלימי חייב משום מכה בפטיש והני מילי דקפיד עלייהו:

— R. Johanan and Resh Lakish both said: Omit one of these and insert the tracing of lines.<span class="x" onmousemove="('comment',' Before cutting. ');">⁴</span> Rabbah son of R. Huna said: He who salts meat is liable on account of tanning [dressing]. Raba said: Curing does not apply to foodstuffs. R. Ashi observed: And even Rabbah son of R. Huna ruled thus only when he requires it for a journey;<span class="x" onmousemove="('comment',' It is then salted very much and is thus akin to tanning. ');">⁵</span>

והכותב שתי אותיות: ת"ר כתב אות אחת גדולה ויש במקומה לכתוב שתים פטור מחק אות גדולה ויש במקומה לכתוב שתים חייב אמר רבי מנחם בר' יוסי וזה חומר במוחק מבכותב:

but [when he needs it] for his house, one does not turn his food into wood. SCRAPING AND CUTTING IT UP. R. Aha b. Hanina said: He who rubs [smooths skins] between columns<span class="x" onmousemove="('comment',' Tosaf. and Jast. Rashi: he who smooths the ground between the columns. ');">⁶</span>

הבונה והסותר המכבה והמבעיר והמכה בפטיש: רבה ור' זירא דאמרי תרוייהו כל מידי דאית ביה גמר מלאכה חייב משום מכה בפטיש:

on the Sabbath is liable on the score of scraping. R. Hiyya b. Abba said, R. Ammi told me three things in the name of R. Joshua b. Levi: He who planes the tops of beams<span class="x" onmousemove="('comment',' To make them all of the same level. ');">⁷</span> on the Sabbath is culpable on account of cutting.<span class="x" onmousemove="('comment',' To measure. ');">⁸</span>

אלו אבות מלאכות: אלו לאפוקי מדר"א דמחייב על תולדה במקום אב: חסר אחת: לאפוקי מדר' יהודה דתניא ר' יהודה מוסיף את השובט והמדקדק אמרו לו שובט הרי הוא בכלל מיסך מדקדק הרי הוא בכלל אורג:

He who spreads a poultice [evenly over a sore] on the Sabbath is culpable on the grounds of scraping. And he who chisels round a stone on the Sabbath<span class="x" onmousemove="('comment',' Giving it its final touches. ');">⁹</span> is liable on the score of striking with the hammer.<span class="x" onmousemove="('comment',' V. infra. ');">¹⁰</span>

<big><strong>מתני׳</strong></big> ועוד כלל אחר אמרו כל הכשר להצניע ומצניעין כמוהו והוציאו בשבת חייב חטאת עליו וכל שאינו כשר להצניע ואין מצניעין כמוהו והוציאו בשבת אינו חייב אלא המצניעו:

R. Simeon b. Bisna said in the name of R. Simeon b. Lakish: He who describes a figure on a utensil, and he who blows in glassware,<span class="x" onmousemove="('comment',' Where the blowing shapes it. ');">¹¹</span> is liable on the score of striking with a hammer. Rab Judah said: He who removes threads<span class="x" onmousemove="('comment',' I.e., anything sticking out of the web, as thread, knots, splinters, etc., which was accidentally woven into the material. ');">¹²</span>

<big><strong>גמ׳</strong></big> כל הכשר להצניע לאפוקי מאי רב פפא אמר לאפוקי דם נדה מר עוקבא אמר לאפוקי עצי אשרה מאן דאמר דם נדה כ"ש עצי אשרה מאן דאמר עצי אשרה אבל דם נדה מצנע ליה לשונרא ואידך כיון דחלשא לא מצנע ליה

from garments on the Sabbath is liable on the score of striking with the hammer;<span class="x" onmousemove="('comment',' As this completes their labour. ');">¹³</span> but that is only when he objects to them.<span class="x" onmousemove="('comment',' And would not wear the garments otherwise. ');">¹⁴</span>

אמר רבי יוסי בר חנינא האי דלא כר"ש דאי כר"ש האמר לא אמרו כל השיעורין הללו אלא למצניעיהן:

WRITING TWO LETTERS. Our Rabbis taught: If one writes one large letter in the place of which there is room for writing two, he is not culpable. If he erases one large letter and there is room in its place for writing two, he is culpable. Said R. Menahem son of R. Jose: And this is the greater stringency of erasing over writing. BUILDING, PULLING DOWN, EXTINGUISHING, KINDLING, AND STRIKING WITH A HAMMER. Rabbah and R. Zera both say: Whatever comprises the finishing of the work imposes liability on the score of striking with a hammer.<span class="x" onmousemove="('comment',' Cf. p. 354 n. 7. ');">¹⁵</span>

וכל שאינו כשר להצניע:

THESE ARE THE PRIMARY LABOURS. THESE is to reject R. Eleazar's view, who imposes liability on account of a derivative labour [when performed concurrently] with a primary labour.<span class="x" onmousemove="('comment',' Hence it is possible to incur more than thirty-nine sin-offerings, whereas the number stated is to exclude this possibility. ');">¹⁶</span> LESS ONE. This is to reject R. Judah's view. For it was taught: R. Judah adds the closing up of the web and the beating of the woof.<span class="x" onmousemove="('comment',' In order to even it. ');">¹⁷</span> Said they to him: Closing up of the web is included in stretching the threads, and beating [the woof] is included in weaving. <b><i>MISHNAH</i></b>. THEY ALSO STATED ANOTHER GENERAL PRINCIPLE: WHATEVER IS FIT TO PUT AWAY<span class="x" onmousemove="('comment',' For later use. ');">¹⁸</span> AND SUCH IS [GENERALLY] PUT AWAY,<span class="x" onmousemove="('comment',' It is large enough to be put away for later use. ');">¹⁹</span> AND ONE CARRIES IT OUT ON THE SABBATH, HE IS LIABLE TO A SIN-OFFERING ON ITS ACCOUNT. BUT WHATEVER IS NOT FIT TO PUT AWAY AND SUCH IS NOT [GENERALLY] PUT AWAY, AND ONE CARRIES IT OUT ON THE SABBATH, ONLY HE THAT PUT IT AWAY IS LIABLE.<span class="x" onmousemove="('comment',' If he carries it out, since by putting it away he showed that he attaches a value to it. But for others it is of no account; hence if they carry it out there is no liability. ');">²⁰</span> <b><i>GEMARA</i></b>. 'WHATEVER IS FIT TO PUT AWAY': What does this exclude? — R. Papa said: It excludes the blood of menstruation. Mar 'Ukba said: It excludes the wood of an Asherah.<span class="x" onmousemove="('comment',' A tree, or perhaps a post, devoted to idolatry; V. Deut. XVI, 21. It is forbidden to benefit thereof. ');">²¹</span> He who says the blood of menstruation, certainly [excludes] the wood of an Asherah. But he who says the wood of an Asherah; the blood of menstruation, however, is put away for a cat. But the other [argues]: since she would sicken,<span class="x" onmousemove="('comment',' It was thought that if an animal consumed blood drawn from any person, that person would lose strength. ');">²²</span> one would not put it away [for that purpose]. R. Jose b. Hanina said: This does not agree with R. Simeon. For if it were as R. Simeon, surely he maintained: All these standards were stated only in respect of those who put away.<span class="x" onmousemove="('comment',' v. infra Mishnah VIII, 1. Thus a wealthy man is not liable for carrying out something which he personally would not put away, though most people would. But according to our Mishnah general practice is the decisive factor for all, and the exceptions are ignored. ');">²³</span> AND THAT WHICH IS NOT FIT TO PUT AWAY.