Shabbat 286

מתני׳ <big><strong>חבית</strong></big> שנשברה מצילין הימנה מזון שלש סעודות ואומר לאחרים באו והצילו לכם ובלבד שלא יספוג אין סוחטין את הפירות להוציא מהן משקין ואם יצאו מעצמן אסורין ר' יהודה אומר אם לאוכלין היוצא מהן מותר ואם למשקין היוצא מהן אסור חלות דבש שריסקן מע"ש ויצאו מעצמן אסורין ורבי אליעזר מתיר:

<b><i>MISHNAH</i></b>. IF A CASK [OF WINE] IS BROKEN,<span class="x" onmousemove="('comment',' On the Sabbath. ');">¹</span> ONE MAY SAVE THEREOF THE REQUIREMENTS<span class="x" onmousemove="('comment',' Lit., 'food'. ');">²</span> FOR THREE MEALS, AND HE [THE OWNER] CAN SAY TO OTHERS, 'COME AND SAVE FOR YOURSELVES', PROVIDED THAT HE DOES NOT SPONGE IT UP.<span class="x" onmousemove="('comment',' I.e., he must not absorb the spilt wine in a sponge, lest he wring it out (into a vessel), which is forbidden. ');">³</span>

<big><strong>גמ׳</strong></big> תנא לא יספוג ביין ולא יטפח בשמן שלא יעשה כדרך שהוא עושה בחול ת"ר נתפזרו לו פירות בחצר מלקט על יד על יד ואוכל אבל לא לתוך הסל ולא לתוך הקופה שלא יעשה כדרך שהוא עושה בחול:

FRUIT MAY NOT BE SQUEEZED IN ORDER TO EXPRESS THEIR JUICES:<span class="x" onmousemove="('comment',' This is forbidden under threshing, v. supra 73a. ');">⁴</span> IF THEY EXUDE OF THEIR OWN ACCORD THEY ARE PROHIBITED. R. JUDAH SAID: IF [THEY STAND] AS EATABLES,<span class="x" onmousemove="('comment',' E.g., dates which are intended for eating. ');">⁵</span> THAT WHICH EXUDES FROM THEM IS PERMITTED; BUT IF FOR LIQUIDS,<span class="x" onmousemove="('comment',' E.g., dates intended for honey. ');">⁶</span>

אין סוחטין את הפירות: אמר רב יהודה אמר שמואל מודה היה רבי יהודה לחכמים בזיתים וענבים מ"ט כיון דלסחיטה נינהו יהיב דעתיה ועולא אמר רב חלוק היה ר' יהודה אף בזיתים וענבים ורבי יוחנן אמר הלכה כרבי יהודה בשאר פירות ואין הלכה כרבי יהודה בזיתים וענבים

THAT WHICH EXUDES FROM THEM IS PROHIBITED. IF HONEYCOMBS ARE CRUSHED ON THE EVE OF THE SABBATH AND IT [THE HONEY] EXUDES SPONTANEOUSLY, IT IS FORBIDDEN; BUT R. ELEAZAR<span class="x" onmousemove="('comment',' This is the reading supra 19b, R. Eleazar b. Shammua' being the Tanna that is meant — Rashi ibid; v. BaH. Cur. edd. R. Eliezer. ');">⁷</span> PERMITS IT. <b><i>GEMARA</i></b>. A Tanna taught: One must not sponge up wine nor dab up oil,<span class="x" onmousemove="('comment',' With his hands, which he then wipes on the edge of a vessel so that the oil runs unto it. ');">⁸</span>

אמר רבה אמר רב יהודה אמר שמואל מודה היה רבי יהודה לחכמים בזיתים וענבים ומודים חכמים לרבי יהודה בשאר פירות

so that he should not act as he does during the week. Our Rabbis taught: If one's produce is scattered in his courtyard, he may collect a little at a time and eat it,<span class="x" onmousemove="('comment',' This implies that he may collect only what he intends eating there and then. Tosaf. however, favours the deletion of 'and eat it'. ');">⁹</span> but not into a basket or a tub, so that he should not act as he does during the week.

א"ל רבי ירמיה לרבי אבא אלא במאי פליגי א"ל לכי תשכח אמר רב נחמן בר יצחק מסתברא בתותים ורמונים פליגי

FRUIT MAY NOT BE SQUEEZED, [etc.]. Rab Judah said in Samuel's name: R. Judah agreed with the Sages in respect to olives and grapes. What is the reason? Since they are [normally] for expressing, he puts his mind to them.<span class="x" onmousemove="('comment',' If they exude their liquid he does not mind, or is even pleased. ');">¹⁰</span> But 'Ulla said in Rab's name: R. Judah disagreed in respect of olives and grapes too. While R. Johanan said: The <i>halachah</i> is as R. Judah in the case of other produce, but the <i>halachah</i> is not as R. Judah in the case of olives and grapes. Rabbah said in Rab Judah's name in Samuel's name: R. Judah agreed with the Sages in respect of olives and grapes, while the Sages agreed with R. Judah in respect of other produce. Said R. Jeremiah to R. Abba: Then wherein do they differ? When you find it [I will tell you,] he replied.<span class="x" onmousemove="('comment',' Probably: if you think carefully about it you will find the answer yourself. ');">¹¹</span> R. Nahman b. Isaac said: It is reasonable that they differ in the case of mulberries and pomegranates.<span class="x" onmousemove="('comment',' Which were not usually pressed for juice. ');">¹²</span>

דתניא זיתים שמשך מהן שמן וענבים שמשך מהן יין והכניסן בין לאוכל בין למשקין היוצא מהן אסור תותים שמשך מהן מים ורמונים שמשך מהן יין והכניסן לאוכלין היוצא מהן מותר למשקין ולסתם היוצא מהן אסור דברי רבי יהודה וחכמים אומרים בין לאוכלין בין למשקין היוצא מהן אסור

For it was taught: If one draws off oil from olives, or wine from grapes,<span class="x" onmousemove="('comment',' Ri. (v. Tosaf. a.l.) Rashi translates; if oil oozes out of olives, etc. — of its own accord. ');">¹³</span> and [then] carries them in,<span class="x" onmousemove="('comment',' To the house for storing. 'Then' is added on the Ri's explanation. Rashi: he had (previously) carried in. ');">¹⁴</span> whether as eatables or for their liquids, that which exudes from them is forbidden. If one draws fluid out of mulberries or juice<span class="x" onmousemove="('comment',' Lit., 'wine'. ');">¹⁵</span>

וסבר רבי יהודה סתם אסור והתנן חלב האשה מטמא לרצון ושלא לרצון חלב בהמה אינו מטמא אלא לרצון

out of pomegranates, and [then] carries them in, as eatables, that which exudes from them is permitted; [if he carries them in] for their liquid or without specifying [their purpose], that which exudes from them is forbidden: the words of R. Judah. But the Sages maintain: Whether for eating or for drinking, that which exudes from them is forbidden. Now, does R. Judah hold that if it [the purpose] is unspecified, it [the exuding liquid] is forbidden? But surely we learnt: A woman's milk defiles,<span class="x" onmousemove="('comment',' I.e., if it falls on a food-stuff it makes it liable to defilement, cf. p. 45, n. 1, likewise, it is defiled itself if it comes into contact with a dead sherez (q.v. Glos.)- Rashi, Maim. and Asheri in Maksh. VI, 8. ');">¹⁶</span> [whether it flows] with or without [the woman's] desire; a cow's milk defiles only [when it flows] with [its owner's] desire.<span class="x" onmousemove="('comment',' Cf. p. 45, n. 1. ');">¹⁷</span>

אמר ר' עקיבא קל וחומר הוא ומה חלב האשה שאינו מיוחד אלא לקטנים מטמא לרצון ושלא לרצון חלב הבהמה שמיוחד בין לקטנים בין לגדולים אינו דין שיטמא בין לרצון ובין שלא לרצון אמרו לו אם טמא חלב האשה שלא לרצון שדם מגפתה טמא יטמא חלב הבהמה

Said R. Akiba, It [the reverse] follows a minori: if woman's milk, which is set apart for infants only, defiles [whether it flows] with or without [her] desire, then cow's milk, which is set apart for both infants and adults, surely defiles [whether it flows] with or without [the owner's] desire.<span class="x" onmousemove="('comment',' For the power of rendering food susceptible to uncleanness depends upon whether the fluid is regarded as a liquid or not. Hence since cows milk is more widely used as a liquid than woman's milk, its power in this respect cannot be less than that of the latter. ');">¹⁸</span> [Said they to him]: If a woman's milk is unclean<span class="x" onmousemove="('comment',' In the same sense as in p. 727, n. 7. ');">¹⁹</span> without [her] desire, that may be because the blood of her wound is unclean;<span class="x" onmousemove="('comment',' Likewise in the same sense; Nid. 55b. ');">²⁰</span> shall cow's milk be unclean