Shabbat 225

חדא מינייהו בטולי מבטיל קמ"ל אמר רב יוסף אמר רב יהודה אמר שמואל הלכה כרבי אליעזר בן יעקב א"ל אביי הלכה מכלל דפליגי אמר ליה מאי נפקא לך מינה אמר ליה גמרא גמור זמורתא תהא:

He [the owner] may completely disregard one;<span class="x" onmousemove="('comment',' He will untie only the lower one, and the animal can leave the stable by stooping. ');">¹</span> hence he [the Tanna] informs us (that we do not fear this]. R. Joseph said in Rab Judah's name in Samuel's name: The <i>halachah</i> is as R. Eliezer b. Jacob. Said Abaye to him, [You say,] The <i>halachah</i> [etc.]: hence it follows that they [the Rabbis] disagree?<span class="x" onmousemove="('comment',' Surely not, seeing that this is exactly similar to the other cases. ');">²</span>

<big><strong>מתני׳</strong></big> קושרין דלי בפסקיא אבל לא בחבל רבי יהודה מתיר כלל אמר רבי יהודה כל קשר שאינו של קיימא אין חייבין עליו:

And what difference does that make? he replied. Shall the accepted tradition be [merely] like a song? he retorted.<span class="x" onmousemove="('comment',' V. supra 57b, 106b. ');">³</span> <b><i>MISHNAH</i></b>. A BUCKET [OVER A WELL] MAY BE TIED WITH A FASCIA<span class="x" onmousemove="('comment',' A band or fillet. ');">⁴</span> BUT NOT WITH A CORD;<span class="x" onmousemove="('comment',' The first is certainly not permanent, but the second may be left there, and thus a permanent knot will have been tied on the Sabbath. ');">⁵</span>

<big><strong>גמ׳</strong></big> חבל דמאי אי לימא חבל דעלמא רבי יהודה מתיר קשר של קיימא הוא אלא חבל דגרדי למימרא דרבנן סברי גזרינן חבל דגרדי אטו חבל דעלמא ורבי יהודה סבר לא גזרינן

BUT R. JUDAH PERMITS IT. R. JUDAH STATED A GENERAL RULE: ANY KNOT THAT IS NOT PERMANENT ENTAILS NO CULPABILITY. <b><i>GEMARA</i></b>. What CORD is meant. Shall we say an ordinary [bucket] cord? [How then state] R. JUDAH PERMITS IT? — [Surely] it is a permanent knot? Rather it refers to a weaver's rope.<span class="x" onmousemove="('comment',' He needs this and will not abandon it there. ');">⁶</span> Shall we say that the Rabbis hold, We preventively forbid a weaver's cord on account of an ordinary one,<span class="x" onmousemove="('comment',' The former ought to be permitted, since the knot is only temporary (v. preceding note), and the only reason for prohibiting it is that we fear that otherwise one may fasten an ordinary rope too. ');">⁷</span>

ורמינהו חבל דלי שנפסק לא יהא קושרו אלא עונבו ורבי יהודה אומר כורך עליו פונדא או פסקיא ובלבד שלא יענבנו

while R. Judah holds, We do not preventively forbid? But the following contradicts it: If the cord of a bucket is broken, one must not tie it [together] but merely make a loop [slip-knot]; whereas R. Judah maintains: One may wind a hollow belt or a fascia around it, providing that he does not tie it with a slip-knot. [Thus] R. Judah's [views] are self-contradictory and [similarly] the Rabbis'? — The Rabbis' [views] are not self-contradictory: one rope may be mistaken for<span class="x" onmousemove="('comment',' Lit., 'interchanged with'. ');">⁸</span> another,<span class="x" onmousemove="('comment',' As in n. 4. ');">⁹</span> [whereas] looping cannot be mistaken for knotting.<span class="x" onmousemove="('comment',' No one will think that if the former is permitted the latter is too. ');">¹⁰</span>

קשיא דר' יהודה אדרבי יהודה קשיא דרבנן אדרבנן

R. Judah's [views] are not self-contradictory: there it is not because looping may be mistaken for knotting, but [because] looping itself is [a form of] knotting.<span class="x" onmousemove="('comment',' In his view. ');">¹¹</span> R. Abba said in the name of R. Hiyya b. Ashi in Rab's name: A man may bring a cord from his house and tie it to a cow and [its] trough.<span class="x" onmousemove="('comment',' Without fear of subsequently leaving one end tied, in which case it becomes a permanent knot. ');">¹²</span> R. Aha the Long, that is R. Aha b.Papa, refuted R. Abba: If a cord [is attached] to a trough, one may tie it to [his] cow; and if [attached] to a cow, one may tie it to a trough, provided however, that he does not bring a cord from his house and tie it to the cow and the trough? — There [the reference is to] an ordinary cord; here [we treat of] a weaver's cord.

דרבנן אדרבנן לא קשיא חבל בחבל מיחלף עניבה בקשירה לא מיחלפא דר' יהודה אדרבי יהודה לא קשיא התם לא משום דמיחלפא עניבה בקשירה אלא עניבה גופה קשירה היא

Rab Judah said in Samuel's name: A weaver's implements may be handled on the Sabbath.<span class="x" onmousemove="('comment',' For a permissible use, though of course their normal use is forbidden on the Sabbath. ');">¹³</span> Rab Judah was asked: What of the upper beam and the lower beam?<span class="x" onmousemove="('comment',' Jast.: the upper beam on which the warp depends; the lower beam, the roller on which the web is wound as it advances. — Do we say that since these are costly the weaver is careful not to use them for any purpose but their own, and hence they may not be handled even for a legitimate use? ');">¹⁴</span> — Yes and No, and he was uncertain about it.<span class="x" onmousemove="('comment',' Lit., 'it was weak in his hand'. ');">¹⁵</span>

א"ר אבא אמר רב חייא בר אשי אמר רב מביא אדם חבל מתוך ביתו וקושרו בפרה ובאיבוס איתיביה רבי אחא אריכא דהוא רבי אחא בר פפא לרבי אבא חבל שבאיבוס קושרו בפרה ושבפרה קושרו באיבוס ובלבד שלא יביא חבל מתוך ביתו ויקשור בפרה ובאיבוס התם חבל דעלמא הכא חבל דגרדי

It was stated: R. Nahman said in Samuel's name: A weaver's implements may be handled on the Sabbath, even the upper beam and the lower beam, but not the [vertical] rollers.<span class="x" onmousemove="('comment',' Perforated rollers used by women in weaving. ');">¹⁶</span> Raba asked R. Nahman: Why are rollers different, that it is not [permitted]? Shall we say, because one makes holes?<span class="x" onmousemove="('comment',' The roller is set in the ground, and in pulling it out one naturally dislodges the earth around it and thus makes a hole. ');">¹⁷</span> But the holes are made automatically!<span class="x" onmousemove="('comment',' I.e., they cannot be regarded as made by him. ');">¹⁸</span>

אמר רב יהודה אמר שמואל כלי קיואי מותר לטלטלן בשבת בעו מיניה מרב יהודה כובד העליון וכובד התחתון מהו אין ולאו ורפיא בידיה איתמר אמר רב נחמן אמר שמואל כלי קיואי מותר לטלטלן בשבת אפילו כובד העליון וכובד התחתון אבל לא את העמודים

For we learnt: If one stores turnips or radishes under a vine, provided some of their leaves are uncovered, he need have no fear on account of kil'ayim, the seventh year, or tithes, and they may be removed on the Sabbath?<span class="x" onmousemove="('comment',' v. supra 50b bottom et seq. for notes. Thus we do not say that in removing them from the ground he makes holes. ');">¹⁹</span> — In a field one will not come to level [fill up] the holes; [whereas] here in the house one will come to level the holes.<span class="x" onmousemove="('comment',' And for fear of this it is forbidden. ');">²⁰</span> R. Johanan asked R. Judah b. Lewai: As for a weaver's implements, e.g., the upper beam and the lower beam, may they be handled on the Sabbath? They may not be handled, answered he. What is the reason? Because they cannot be taken up [moved].<span class="x" onmousemove="('comment',' Even on weekdays, owing to their heaviness. Hence they are utensils whose exclusive purpose is a labour forbidden on the Sabbath (cf. p. 167, n. 8.) ');">²¹</span>

א"ל רבא לרב נחמן מאי שנא עמודים דלא אילימא דקעביד גומות גומות ממילא קא הויין דתנן הטומן לפת וצנונות תחת הגפן אם מקצת עליו מגולין אינו חושש לא משום כלאים ולא משום שביעית ולא משום מעשר וניטלין בשבת

<b><i>MISHNAH</i></b>. ONE MAY FOLD UP GARMENTS EVEN FOUR OR FIVE TIMES,<span class="x" onmousemove="('comment',' Every time one takes them off, if they are to be worn again on the Sabbath. ');">²²</span> AND SPREAD THE SHEETS ON THE BEDS ON THE NIGHT OF THE SABBATH<span class="x" onmousemove="('comment',' I.e., Friday night. ');">²³</span> FOR [USE ON] THE SABBATH, BUT NOT ON THE SABBATH FOR [USE ON] THE CONCLUSION OF THE SABBATH. R. ISHMAEL SAID: ONE MAY FOLD UP GARMENTS AND SPREAD THE SHEETS ON THE BEDS ON THE DAY OF ATONEMENT FOR [USE ON] THE SABBATH;<span class="x" onmousemove="('comment',' Rashi: e.g., if the former falls on Friday. — Nowadays this can never happen, but it was possible in the age of the Mishnah, when the beginning of each month was fixed by direct observation. ');">²⁴</span>

בשדה לא אתי לאשוויי גומות הכא בבית אתי לאשוויי גומות בעא מיניה ר' יוחנן מרבי יהודה בר ליואי כלי קיואי כגון כובד העליון וכובד התחתון מהו לטלטלן בשבת אמר ליה אין מטלטלין מה טעם לפי שאין ניטלין:

AND THE FATS OF THE SABBATH<span class="x" onmousemove="('comment',' I.e., the fats of sacrifices offered on the Sabbath. ');">²⁵</span> MAY BE OFFERED [BURNT ON THE ALTAR] ON THE DAY OF ATONEMENT,<span class="x" onmousemove="('comment',' If it follows the Sabbath. The fats were burnt during the night following the day in which the sacrifice was offered up. ');">²⁶</span> BUT NOT THOSE OF THE DAY OF ATONEMENT ON THE SABBATH. R. AKIBA SAID: NEITHER MAY THOSE OF THE SABBATH BE OFFERED ON THE DAY OF ATONEMENT, NOR MAY THOSE OF THE DAY OF ATONEMENT BE OFFERED ON THE SABBATH.

<big><strong>מתני׳</strong></big> מקפלין את הכלים אפילו ארבעה וחמשה פעמים ומציעין את המטות מלילי שבת לשבת אבל לא משבת למוצאי שבת רבי ישמעאל אומר מקפלין את הכלים ומציעין את המטות מיום הכיפורים לשבת וחלבי שבת קריבין ביום הכיפורים אבל לא של יוה"כ בשבת ר"ע אומר לא של שבת קריבין ביום הכיפורים ולא של יום הכיפורים קריבין בשבת:

<b><i>GEMARA</i></b>. The School of R. Jannai said: They learnt this only of one man, but [it may] not [be done] by two men.<span class="x" onmousemove="('comment',' When two men fold up garments they naturally smooth out the creases, and thus repair them, as it were. ');">²⁷</span> And even of one man, we said [this] only of new [garments],<span class="x" onmousemove="('comment',' They have less creases, and also the cloth is harder, and so the folding does not smooth them out ');">²⁸</span> but not of old [ones]. And even of old [garments], we said this only of white, but not of coloured [ones].<span class="x" onmousemove="('comment',' Their creases are more easily smoothed out. — Perhaps their method of dyeing had that effect on the cloth. ');">²⁹</span>

<big><strong>גמ׳</strong></big> אמרי דבי רבי ינאי לא שנו אלא באדם אחד אבל בשני בני אדם לא ובאדם אחד נמי לא אמרן אלא בחדשים אבל בישנים לא וחדשים נמי לא אמרן אלא בלבנים אבל בצבועים לא ולא אמרן אלא שאין לו להחליף אבל יש לו להחליף לא

And we said this only if he has no others to change, but if he has others to change it is not permitted. It was taught: [The members] of the household of R. Gamaliel did not fold up their white garments, because they had [others] for changing. R. Huna said: If one has a change [of garments],<span class="x" onmousemove="('comment',' For the Sabbath. ');">³⁰</span> he should change [them], but if he has nothing to change into, he should lower his garments.<span class="x" onmousemove="('comment',' Wear them lower down, to make them look longer. — Wealthy men who did not work in the field generally wore longer garments than workers. ');">³¹</span>

תנא של בית רבן גמליאל לא היו מקפלים כלי לבן שלהן מפני שהיה להן להחליף אמר רב הונא אם יש לו להחליף יחליף ואם אין לו להחליף ישלשל בבגדיו מתקיף לה רב ספרא והא מיתחזי כרמות רוחא כיון דכל יומא לא קעביד והאידנא הוא דקא עביד לא מיתחזי כרמות רוחא

R. Safra demurred: But this looks like ostentation? — Since he does not do this every day, but [only] now [on the Sabbath], it does not look like ostentation. And thou shalt honour it, not doing thine own ways:<span class="x" onmousemove="('comment',' Isa. LVIII, 13. The reference is to the Sabbath. ');">³²</span> 'and thou shalt honour it', that thy Sabbath garments should not be like thy weekday garments, and even as R. Johanan called his garments 'My honourers'.<span class="x" onmousemove="('comment',' The garments dignify the person. ');">³³</span>

(ישעיהו נח, יג) וכבדתו מעשות דרכיך וכבדתו שלא יהא מלבושך של שבת כמלבושך של חול וכי הא דרבי יוחנן קרי למאניה מכבדותי מעשות דרכיך שלא יהא הילוכך של שבת כהילוכך של חול ממצוא חפצך חפציך אסורין חפצי שמים מותרין ודבר דבר

'Not doing thine own ways', that thy walking on the Sabbath shall not be like thy walking on weekdays.<span class="x" onmousemove="('comment',' This is explained infra. ');">³⁴</span> 'Nor finding thine own affairs':<span class="x" onmousemove="('comment',' Ibid. E.V.: pleasure. ');">³⁵</span> thine affairs are forbidden, the affairs of Heaven [religious matters] are permitted. 'Nor speaking thine own words:'