Shabbat 275

אלא אמר אביי מדרבנן היא שלא יעשה כדרך שהוא עושה בחול

Rather said Abaye: It is [forbidden] by Rabbinical law, in order that one should not act in the very way he acts on weekdays.

מנקיט אביי חומרי מתניתא ותני הגוד והמשמרת כילה וכסא גלין לא יעשה ואם עשה פטור אבל אסור אהלי קבע לא יעשה ואם עשה חייב חטאת אבל מטה וכסא טרסקל ואסלא מותר לנטותן לכתחילה:

Abaye collected some general principles of Baraithas, and he recited: One must not stretch out a leather bag,<span class="x" onmousemove="('comment',' Gud is a broad leather bag into which wine or milk was poured. It was stretched out at night tent-wise for the liquid to cool in the night air. ');">¹</span>

ואין נותנין לתלויה בשבת: איבעיא להו שימר מאי אמר רב כהנא שימר חייב חטאת

a strainer, a canopy,<span class="x" onmousemove="('comment',' Rashi: whose top is a handbreadth in width. Alfasi and Maim.: whose top is less than a handbreadth in width. ');">²</span>

מתקיף לה רב ששת מי איכא מידי דרבנן מחייבי חטאת ורבי אליעזר שרי לכתחילה

or a camp chair;<span class="x" onmousemove="('comment',' Jast. Tosaf.: a framework over which the leather seat was stretched; this is like the making of a tent. ');">³</span>

מתקיף לה רב יוסף אלמה לא הרי עיר של זהב דר"מ מחייב חטאת ורבי אליעזר שרי לכתחילה

and if he does he is not culpable. but it is forbidden. One must not make a permanent tent, and if he does he is liable to a sin-offering. But a bed, chair, three-legged stool, and a footstool may be set up at the very outset.<span class="x" onmousemove="('comment',' If they have fallen. The covers or tops of these are permanently spread, so no 'tent' is made. ');">⁴</span>

מאי היא דתניא לא תצא אשה בעיר של זהב ואם יצאה חייבת חטאת דברי ר"מ וחכמים אומרים לא תצא ואם יצאה פטורה ר"א אומר יוצאה אשה בעיר של זהב לכתחילה

NOR POUR [WINE] THROUGH A SUSPENDED (STRAINER] ON THE SABBATH. The scholars asked: What if one does strain [wine]? — R. Kahana said: If one strains he incurs a sin-offering. R. Shesheth demurred: Is there aught for which the Rabbis impose a sin-offering whereas R. Eliezer permits it at the very outset? To this R. Joseph demurred: Why not? Surely there is a 'golden city',<span class="x" onmousemove="('comment',' This was a kind of ornamental headdress containing a picture of Jerusalem; v. supra 59b. ');">⁵</span>

א"ל אביי מי סברת ר"א אדר"מ קאי דאמר חייבת חטאת אדרבנן קאי דאמרי פטור אבל אסור ואמר להו איהו מותר לכתחילה

where R. Meir imposes a sin-offering. while R. Eliezer gives permission at the very outset. What is this? For it was taught: A woman must not go out with a 'golden city', and if she does go out, she is liable to a sin-offering: this is R. Meir's view: but the Sages rule: She may not go out [with it]. yet if she goes out she is not culpable. R. Eliezer maintained: A woman may go out with a 'golden city' at the very outset! — Said Abaye to him, Do you think that R. Eliezer refers to R. Meir, who rules that she is liable to a sin-offering? He refers to the Rabbis, who maintain that there is no culpability. though it is forbidden; whereupon he said to them, It is permitted at the very outset.<span class="x" onmousemove="('comment',' Abaye's reasoning is difficult to follow unless he means that R. Eliezer was altogether ignorant of R. Meir's view (Tosaf. and marginal Gloss.). ');">⁶</span>

משום מאי מתרינן ביה רבה אמר משום בורר רבי זירא אמר משום מרקד

On what grounds is he warned?<span class="x" onmousemove="('comment',' A deliberate offence is not punishable unless the transgressor is previously warned that his proposed action is forbidden on such and such a score; in the case of the violation of the Sabbath he must be advised under what category of labour his action is prohibited. The selection here is in regard to the straining of wine. ');">⁷</span>

אמר רבה כוותי דידי מסתברא מה דרכו של בורר נוטל אוכל ומניח הפסולת אף הכא נמי נוטל את האוכל ומניח את הפסולת

— Rabbah said: On the grounds of selecting;<span class="x" onmousemove="('comment',' He is warned that straining is tantamount to selecting. ');">⁸</span>

אמר ר' זירא כוותי דידי מסתברא מה דרכו של מרקד פסולת מלמעלה ואוכל מלמטה אף הכא נמי פסולת מלמעלה ואוכל מלמטה

R. Zera said: On the score of sifting.<span class="x" onmousemove="('comment',' V. supra 73a for these two labours. ');">⁹</span>

תני רמי בר יחזקאל טלית כפולה לא יעשה ואם עשה פטור אבל אסור היה כרוך עליה חוט או משיחה מותר לנטותה לכתחילה

Rabbah said, Reason supports my view: What is usual in selecting? One takes the edible matter and leaves the refuse, so here too he takes the edible [the wine] and leaves the refuse. R. Zera said, Reason supports my view: what is usual in sifting? The refuse [remains] on top whilst the edible matter [falls] below, so here too, — the refuse [remains] on top whilst the edible matter [drops] below.

בעא מיניה רב כהנא מרב כילה מהו א"ל אף מטה אסורה מטה מהו א"ל אף כילה מותרת כילה ומטה מהו א"ל כילה אסורה ומטה מותרת

Rami b. Ezekiel recited: One must not spread a doubled-over sheet;<span class="x" onmousemove="('comment',' Tent-wise over a pole. the ends being fastened to the ground, so that the whole forms a tent under which he can lie (R. Han.). ');">¹⁰</span>

ולא קשיא הא דקאמר אף מטה אסורה כדקרמנאי הא דקאמר ליה אף כילה מותרת כדרמי בר יחזקאל כילה אסורה ומטה מותרת כדדידן

yet if he does he is not culpable,<span class="x" onmousemove="('comment',' Because the top or roof of this improvised tent is less than a handbreadth in width. ');">¹¹</span>

אמר רב יוסף חזינא להו לכילי דבי רב הונא דמאורתא נגידו ומצפרא חביטא רמיא

but it is forbidden. If a thread or a cord was wound about it,<span class="x" onmousemove="('comment',' The sheet was already on the pole from before the Sabbath, and a thread or cord was attached thereto by means of which it might be pulled down. When it is pulled down one merely adds to a temporary or improvised tent, and this Baraitha permits it-. ');">¹²</span>

אמר רב משום רבי חייא וילון מותר לנטותו ומותר לפורקו

it may be spread at the very outset. R. Kahana asked Rab: What about a canopy?<span class="x" onmousemove="('comment',' V. supra p. 695, n. 6. ');">¹³</span>

ואמר שמואל משום רבי חייא

A bed too is forbidden. What about a bed? A canopy too is permitted, he replied. What about a canopy and a bed? A canopy is forbidden, replied he, while a bed is permitted. Yet there are no contradictions: when he said, A bed too is forbidden, [he meant one] like that used by the Carmanians.<span class="x" onmousemove="('comment',' Inhabitants of Carmania, a province of the ancient Persian empire, with the capital Carmana. Others: a frame used by vendors of linen garments. On both translations the frameworks were such that they were taken apart and then set up; this constitutes a forbidden labour. ');">¹⁴</span> When he said to him, A canopy too is permitted, [he referred to] one like Rami b. Ezekiel['s].<span class="x" onmousemove="('comment',' I.e., one about which a cord was wound, and which he permits in this passage. ');">¹⁵</span> A canopy is forbidden while a bed is permitted refers to one like ours.<span class="x" onmousemove="('comment',' V. p. 695, n. 8. ');">¹⁶</span> R. Joseph said: I saw the canopy beds of R. Huna's house stretched out at night and thrown down in the morning.<span class="x" onmousemove="('comment',' Which shows that they may be taken apart — he was speaking of the Sabbath — and in the same way they may be set up ');">¹⁷</span> Rab said in R. Hiyya's name: A [door] curtain may be hung up and taken down.<span class="x" onmousemove="('comment',' It is not a 'tent', since it has no roof. ');">¹⁸</span> And Samuel said in R. Hiyya's name: