Shabbat 246

אפיקטויזין בשבת ורב ששת התם לאו אורחיה הכא אורחיה

on the Sabbath.<span class="x" onmousemove="('comment',' v. infra 147a. ');">¹</span> And R. Shesheth?<span class="x" onmousemove="('comment',' How does he explain that? ');">²</span>

אמר רב ששת מנא אמינא לה דתנן מחט של יד ליטול בה את הקוץ ורב נחמן התם פקיד הכא לא פקיד:

— There it is unnatural, whereas here it is natural<span class="x" onmousemove="('comment',' Hence it is the same as feeding an infant. ');">³</span> R. Shesheth said, Whence do I rule thus? Because we learnt: A SMALL NEEDLE TO REMOVE A THORN.<span class="x" onmousemove="('comment',' And this is similar. ');">⁴</span>

<big><strong>מתני׳</strong></big> קנה של זיתים אם יש קשר בראשו מקבל טומאה ואם לאו אין מקבל טומאה בין כך ובין כך ניטל בשבת:

And R. Nahman? — There it is [externally] deposited,<span class="x" onmousemove="('comment',' The thorn is laid in the flesh, as it were, but has not entered the system. ');">⁵</span> whereas here it is not [externally] deposited.<span class="x" onmousemove="('comment',' But is within the system, and to bring it out by causing vomiting is like mending a person, which is similar to repairing a utensil (cf. supra 106a). ');">⁶</span>

<big><strong>גמ׳</strong></big> אמאי פשוטי כלי עץ הוא ופשוטי כלי עץ אינן מקבלין טומאה מ"ט דומיא דשק בעינן תנא משמיה דר' נחמיה בשעה שמהפך בזיתים הופכו ורואה בו:

<b><i>MISHNAH</i></b>. A CANE FOR OLIVES,<span class="x" onmousemove="('comment',' Used for stirring a mass of maturing olives to see whether they are fit for pressing. ');">⁷</span> IF IT HAS A BULB ON TOP,<span class="x" onmousemove="('comment',' Closing one end of the reed. ');">⁸</span>

<big><strong>מתני׳</strong></big> ר' יוסי אומר כל הכלים ניטלין חוץ מן המסר הגדול ויתד של מחרישה:

IS SUSCEPTIBLE TO DEFILEMENT; IF NOT, IT IS NOT SUSCEPTIBLE TO DEFILEMENT. IN BOTH CASES IT MAY BE HANDLED ON THE SABBATH. <b><i>GEMARA</i></b>. Why so? It is a flat wooden utensil, and these are not susceptible to uncleanness; what is the reason? We require [something] similar to a 'sack'?<span class="x" onmousemove="('comment',' Which has a receptacle. The reference is to Lev. XI, 32. ');">⁹</span>

<big><strong>גמ׳</strong></big> אמר ר"נ האי אוכלא דקצרי כיתד של מחרישה דמיא

— It was taught in R. Nehemiah's name: When he turns the olives he reverses it and looks at it.<span class="x" onmousemove="('comment',' Viz., at the oil which penetrates the hollow reed; for this a bulbous (closed) top is required. which turns the cane into a utensil technically containing a receptacle. ');">¹⁰</span> <b><i>MISHNAH</i></b>. R. JOSE SAID: ALL UTENSILS MAY BE HANDLED, EXCEPT A LARGE SAW AND THE PIN OF A PLOUGH.<span class="x" onmousemove="('comment',' One is very particular not to use these for any purpose but their own, and this makes them mukzeh. ');">¹¹</span>

אמר אביי חרבא דאושכפי וסכינא דאשכבתא וחצינא דנגרי כיתד של מחרישה דמי

<b><i>GEMARA</i></b>. R. Nahman said: A fuller's trough<span class="x" onmousemove="('comment',' Rashi: (i) A sieve-like perforated tub placed above the linen; water is poured over it, whereby the linen is sprinkled through the holes. Or (ii) the same, the linen being placed inside and incense is burnt underneath, so that the fragrance ascends and perfumes the garments. ');">¹²</span> is like the pin of a plough. Abaye said: A cobbler's knife and a butcher's chopper and a carpenter's adze are like the pin of a plough.<span class="x" onmousemove="('comment',' They may not be handled. ');">¹³</span>

ת"ר בראשונה היו אומרים שלשה כלים ניטלין בשבת מקצוע של דבילה וזוהמא ליסטרן של קדרה וסכין קטנה שעל גבי שלחן התירו וחזרו והתירו וחזרו והתירו עד שאמרו כל הכלים ניטלין בשבת חוץ מן מסר הגדול ויתד של מחרישה

Our Rabbis taught: At first they [the Sages] ruled, Three utensils may be handled on the Sabbath: A fig-cake knife,<span class="x" onmousemove="('comment',' I.e., for cutting a cake of pressed figs. ');">¹⁴</span> a pot soup ladle,<span class="x" onmousemove="('comment',' [H] (v. infra p. 612, n. 5). Rashi: for removing the scum of the soup. ');">¹⁵</span>

מאי התירו וחזרו והתירו וחזרו והתירו

and a small table-knife. Then<span class="x" onmousemove="('comment',' When they saw that the people became more strict in Sabbath observance. ');">¹⁶</span> they permitted [other articles], and they permitted again [still more], and they permitted still further, until they ruled: All utensils may be handled on the Sabbath except a large saw and the pin of a plough. What is meant by 'then they permitted [other articles], and they permitted again [still more], and they permitted still further'? — Said Abaye: [First] they permitted an article whose function is for a permitted purpose, provided it was required for itself;<span class="x" onmousemove="('comment',' I.e., when it was required for use, but not when its place was required. ');">¹⁷</span>

אמר אביי התירו דבר שמלאכתו להיתר לצורך גופו וחזרו והתירו דבר שמלאכתו להיתר לצורך מקומו וחזרו והתירו דבר שמלאכתו לאיסור לצורך גופו אין לצורך מקומו לא ועדיין בידו אחת אין בשתי ידיו לא עד שאמרו כל הכלים ניטלין בשבת ואפי' בשתי ידים

then they further permitted an article whose function is for a permitted purpose, even when its place is required; then they further permitted an article whose function is for a forbidden purpose, provided it was required for itself,<span class="x" onmousemove="('comment',' To use it in a permitted labour. ');">¹⁸</span> but not when its place is required. Yet still [these might be handled] with one hand only, but not with two hands,<span class="x" onmousemove="('comment',' I.e., if too heavy for one hand they might not be handled. ');">¹⁹</span>

א"ל רבא מכדי התירו קתני מה לי לצורך גופו מה לי לצורך מקומו אלא אמר רבא התירו דבר שמלאכתו להיתר בין לצורך גופו ובין לצורך מקומו וחזרו והתירו מחמה לצל וחזרו והתירו דבר שמלאכתו לאיסור לצורך גופו ולצורך מקומו אין מחמה לצל לא ועדיין באדם אחד אין בשני בני אדם לא עד שאמרו כל הכלים ניטלין בשבת אפילו בשני בני אדם

until they [finally] ruled, All utensils may be handled on the Sabbath even with both hands. Raba observed to him, Consider: he [the Tanna] teaches, they permitted [other things], what difference is it whether they are required for themselves or their place is needed?<span class="x" onmousemove="('comment',' When they permitted the one they would certainly simultaneously permit the other. ');">²⁰</span> Rather said Raba: [First] they permitted an article whose function is for a permitted purpose, both when required itself or when its place is required; then they further permitted [it to be moved] from the sun to the shade;<span class="x" onmousemove="('comment',' To avoid scorching; though here neither the article itself is required For use, nor the place where it lies. ');">²¹</span>

איתיביה אביי מדוכה אם יש בה שום מטלטלין אותה ואם לאו אין מטלטלין אותה הכא במאי עסקינן מחמה לצל איתיביה ושוין שאם קצב עליו בשר שאסור לטלטלו הכא נמי מחמה לצל

then they further permitted an article whose function is for a forbidden purpose [to be moved] only when it is required for itself or when its place is required, but not from the sun to the shade. Yet [it might] still [be moved] by one person only, but not by two,<span class="x" onmousemove="('comment',' Cf. p. 611, n. 7. ');">²²</span> until thy ruled: All utensils may be handled on the Sabbath, even by two persons.

אמר ר' חנינא) בימי נחמיה בן חכליה נשנית משנה זו דכתיב (נחמיה יג, טו) בימים ההמה ראיתי ביהודה דורכים גתות בשבת ומביאים הערימות

Abaye put an objection to him: A mortar containing garlic may be handled; if not, it may not be handled?<span class="x" onmousemove="('comment',' Abaye can explain that it may not be handled when its place only is required, since its normal function is forbidden; but how can Raba explain it? ');">²³</span> — We treat here of [moving it] from the sun to the shade. He refuted him: And both hold alike that if he had cut meat upon it it may not be handled?<span class="x" onmousemove="('comment',' V. supra a for notes. ');">²⁴</span>

אמר ר' אלעזר קנין ומקלות גלוסטרא ומדוכה כולן קודם התרת כלים נשנו

Here too it means from the sun to the shade. R. Hanina said: This Mishnah<span class="x" onmousemove="('comment',' Sc. the first ruling which permitted only three utensils to be handled but forbade all others. ');">²⁵</span>

קנין דתנן לא סידור הקנין ולא נטילתן דוחה את השבת

was taught in the days of Nehemiah the son of Hacaliah, for it is written, In those days I saw in Judah some treading winepresses on the Sabbath, and bringing in sheaves.<span class="x" onmousemove="('comment',' Neh. XIII, 15. To counteract this laxity the Rabbis had to be particularly severe. — v. Halevy: Doroth, I, 3, pp. 310-345 for the dates of the Rabbinical enactments, and particularly pp. 344 seqq. for the present passage. Weiss, Dor, I, p. 57, n. 2 argues that the Greek form of the word [H] (this is the form given in Kel. XIII, 2, though it is variously corrupted elsewhere [G] = [G]) proves that this ruling must be much later, certainly not before the Greeks spread in Palestine and the Jews became acquainted with them. This is not conclusive: the original enactment may have employed a Hebrew word which was changed later in the academies, when the Greek form became more familiar. ');">²⁶</span> R. Eleazar said: [The laws about] canes, staves, fastenings, and mortar<span class="x" onmousemove="('comment',' The Gemara proceeds to state these laws. ');">²⁷</span>

מקלות דתנן מקלות דקין חלקין היו שם ומניחו על כתפו ועל כתף חבירו ותולה ומפשיט (אמר) רבי אלעזר ארבעה עשר שחל להיות בשבת מניח

were all learnt before the permission re [the handling of] utensils. 'Canes', for we learnt: Neither the placing of the canes nor their removal supersedes the Sabbath.<span class="x" onmousemove="('comment',' Canes were placed between the loaves of showbread, to permit the air to circulate about them, so that they should not become mouldy. The loaves were set from one Sabbath to the next. Since the canes might not be handled then, they would have to be removed on Friday and rearranged at the conclusion of the Sabbath. Thus for a short while the loaves would be without them. ');">²⁸</span> 'Staves, as we learnt: There were thin smooth staves there, which one placed on his shoulder and his fellow's shoulder, then he suspended [the sacrifice upon them] and skinned it.<span class="x" onmousemove="('comment',' These staves were placed in the Temple court and used for the Passover sacrifice in the manner stated. ');">²⁹</span> R. Eleazar said: If the fourteenth [of Nisan] fell on a Sabbath, one placed