Shabbat 291:1

שבא נחש על חוה הטיל בה זוהמא ישראל שעמדו על הר סיני פסקה זוהמתן עובדי כוכבי' שלא עמדו על הר סיני לא פסקה זוהמתן א"ל רב אחא בריה דרבא לרב אשי גרים מאי א"ל אע"ג דאינהו לא הוו מזלייהו הוו דכתיב (דברים כט, יד) את אשר ישנו פה עמנו עומד היום לפני ה' אלהינו ואת אשר איננו פה וגו'

the serpent came upon Eve he injected a lust into her:<span class="x" onmousemove="('comment',' Cf. II Esdras IV, 30. ');">¹</span> [as for] the Israelites who stood at Mount Sinai, their lustfulness departed; the idolaters, who did not stand at Mount Sinai, their lustfulness did not depart.<span class="x" onmousemove="('comment',' The idea is that the serpent infected Eve (i.e., the human race) with lust, from which, however, those who accept the moral teachings of the Torah are freed. Cf. B.B. 16a: The Holy One, blessed be He, created the evil passions, but He also created the Torah as their antidote. Thus this passage does not teach the doctrine of 'Original Sin', which Judaism rejects; v. Hertz, Genesis, pp. 59-60, 'Jewish view on the " fall="" of="" man,"'.="" v.="" also="" weiss,="" dor,="" ii,="" p.="" 9.="" ');"="">²</span>

ופליגא דר' אבא בר כהנא דא"ר אבא בר כהנא עד שלשה דורות לא פסקה זוהמא מאבותינו אברהם הוליד את ישמעאל יצחק הוליד את עשו יעקב הוליד י"ב שבטים שלא היה בהן שום דופי:

R. Aha son of Raba asked R. Ashi. What about proselytes? Though they were not present, their guiding stars<span class="x" onmousemove="('comment',' On mazzal v. Sanh., Sonc. ed., p. 629, n. 10. ');">³</span> were present, as it is written, [Neither with you only do I make this covenant and this oath], but with him that standeth here with us this day before the Lord our God, and also with him that is not here with us this day.<span class="x" onmousemove="('comment',' Deut. XXIX, 14f. The teachings of Judaism and its spiritual ennoblement were freely meant for all mankind. ');">⁴</span>

<big><strong>מתני׳</strong></big> שובר אדם את החבית לאכול הימנה גרוגרות ובלבד שלא יתכוין לעשות כלי ואין נוקבין מגופה של חבית דברי ר' יהודה וחכמים מתירין ולא יקבנה מצדה ואם היתה נקובה לא יתן עליה שעוה מפני שהוא ממרח אמר ר' יהודה מעשה בא לפני רבן יוחנן בן זכאי בערב ואמר חוששני לו מחטאת:

Now he differs from R. Abba b. Kahana, for R. Abba b. Kahana said: Until three generations the lustful [strain] did not disappear from our Patriarchs: Abraham begat Ishmael, Isaac begat Esau, [but] Jacob begat the twelve tribes in whom there was no taint whatsoever.<span class="x" onmousemove="('comment',' Even before the Revelation at Sinai. ');">⁵</span> <b><i>MISHNAH</i></b>. ONE MAY BREAK OPEN A CASK IN ORDER TO EAT RAISINS THEREOF, PROVIDED THAT HE DOES NOT DESIGN MAKING A UTENSIL;<span class="x" onmousemove="('comment',' i.e., a proper opening for the cask; this constitutes a labour. ');">⁶</span>

<big><strong>גמ׳</strong></big> א"ר אושעיא ל"ש אלא דרוסות אבל מפורדות לא ומפורדות לא

AND ONE MAY NOT PERFORATE THE BUNG OF A CASK:<span class="x" onmousemove="('comment',' If it is tightly fitted in the cask, so that wine etc., may be poured out through the perforation, R. Han. regards the bung as the whole cover fitted into the top of the cask. ');">⁷</span> THIS IS R. JUDAH'S RULING; BUT THE SAGES PERMIT IT. AND ONE MUST NOT PIERCE IT AT THE SIDE THEREOF,<span class="x" onmousemove="('comment',' This is explained in the Gemara. ');">⁸</span>

מיתיבי ר' שמעון בן גמליאל אומר מביא אדם את החבית של יין ומתיז ראשה בסייף ומניחה לפני האורחים בשבת ואינו חושש ההיא רבנן מתני' רבי נחמיה היא

WHILE IF IT IS PERFORATED<span class="x" onmousemove="('comment',' And one wishes to close the holes. ');">⁹</span> ONE MUST NOT PLACE WAX UPON IT, BECAUSE HE CRUSHES IT.<span class="x" onmousemove="('comment',' I.e., he spreads it, which is forbidden. ');">¹⁰</span>

ומאי דוחקיה דרבי אושעיא לאוקמי מתניתין כרבי נחמיה ובדרוסות לוקמה במפורדות ורבנן אמר רבא מתני' קשיתיה מאי איריא דתני גרוגרות ליתני פירות אלא ש"מ בדרוסות

R. JUDAH SAID: [SUCH] AN INCIDENT CAME BEFORE R. JOHANAN B. ZAKKAI IN ARAB<span class="x" onmousemove="('comment',' v. p. 600, n. 5. ');">¹¹</span> AND HE SAID, I FEAR ON HIS ACCOUNT [THAT HE MAY BE LIABLE] TO A SIN-OFFERING.

תניא חדא חותלות של גרוגרות ושל תמרים מתיר ומפקיע וחותך ותניא אידך מתיר אבל לא מפקיע ולא חותך לא קשיא הא רבנן הא ר' נחמיה דתניא ר' נחמיה אומר אפי' תרווד ואפילו טלית ואפילו סכין אין ניטלין אלא לצורך תשמישן

<b><i>GEMARA</i></b>. R. Oshaia said: They learnt this only of pressed [raisins]; but not when they are loose [apart].<span class="x" onmousemove="('comment',' If the raisins are pressed together, a knife must be handled for cutting them out, and at the same time the barrel may be broken open with it. But if they are loose, so that a knife or axe is not required, it may not be handled merely for breaking the cask open. ');">¹²</span> 'But not if they are loose [apart]'? An objection is raised: R. Simeon b. Gamaliel said: One may bring a cask of wine, strike off its head with a sword, and place it before guests on the Sabbath, and he need have no fear!<span class="x" onmousemove="('comment',' Of violating the Sabbath. ');">¹³</span>

בעו מיניה מרב ששת מהו למיברז חביתא בבורטיא בשבתא לפיתחא קמיכוין ואסיר או דילמא לעין יפה קמיכוין ושרי א"ל לפיתחא קא מכוין ואסיר

— That is [according to] the Rabbis: our Mishnah is [according to] R. Nehemiah.<span class="x" onmousemove="('comment',' That a utensil may be handled only for its normal use. ');">¹⁴</span> Now, what compels R. Oshaia to establish our Mishnah as agreeing with R. Nehemiah, so that it refers to pressed [raisins]; let him explain it as referring to loose [raisins] and [in agreement with] the Rabbis? — Said Raba, Our Mishnah presents a difficulty to him: why particularly teach 'RAISINS: let him [the Tanna] teach 'fruit?' Hence it follows thence that the reference is to pressed [raisins].

מיתיבי רשב"ג אומר מביא אדם חבית של יין ומתיז ראשה בסייף התם ודאי לעין יפה קמיכוין הכא אם איתא דלעין יפה קמיכוין לפתוחי מיפתח:

One [Baraitha] taught: One may untie, unravel, or cut through the wicker wrappers of raisins and dates.<span class="x" onmousemove="('comment',' Unripe dates and raisins were packed in wrappers made of plaited palm branches, to ripen. If the wrapper is tied with a cord one may untie it, unravel its strands, or cut it. ');">¹⁵</span> Another was taught: One may untie, but not unravel or cut. There is no difficulty: one agrees with the Rabbis; the other with R. Nehemiah. For it was taught, R. Nehemiah said: Even a spoon, even a robe, and even a knife may be handled only when required for their [usual] function.

אין נוקבין מגופה וכו': אמר רב הונא מחלוקת למעלה אבל מן הצד דברי הכל אסור והיינו דקתני לא יקבנה מצדה ורב חסדא אמר מחלוקת מן הצד אבל על גבה דברי הכל מותר והא דקתני לא יקבנה מצדה התם בגופה דחבית

R. Shesheth was asked: What about piercing a cask with a spit<span class="x" onmousemove="('comment',' I.e., by forcing it between the splices. ');">¹⁶</span> on the Sabbath? does he intend [making] an opening, so it is forbidden, or perhaps his intention is to be generous<span class="x" onmousemove="('comment',' Lit., 'a good eye' — i.e., to widen the opening so that the wine may flow freely, not niggardly but he does not mean to make a permanent opening. ');">¹⁷</span>

תנו רבנן אין נוקבין נקב חדש בשבת ואם בא להוסיף מוסיף ויש אומרים אין מוסיפין ושוין שנוקבין נקב ישן לכתחילה ותנא קמא מאי שנא מנקב חדש דלא דקא מתקן פיתחא אוסופי נמי קא מתקן פיתחא

and it is permitted? — He intends [making] an opening, replied he, and it is forbidden. An objection is raised: R. Simeon b. Gamaliel said: One may bring a cask of wine and strike off its head with a sword? — There his intention is certainly to be generous: but here, if he really means to be generous — let him open it.<span class="x" onmousemove="('comment',' By withdrawing the bung, when the wine would flow no less freely. ');">¹⁸</span> ONE MAY NOT PERFORATE THE BUNG, etc. R. Huna said: The controversy is [in respect of a hole] at the top;<span class="x" onmousemove="('comment',' There the Rabbis permit it, because it is unusual to make an opening there, but rather the whole bung is removed. ');">¹⁹</span>

אמר רבה דבר תורה כל פתח שאינו עשוי להכניס ולהוציא אינו פתח ורבנן הוא דגזור משום לול של תרנגולין דעביד לעיולי אוירא ולאפוקי הבלא ואם בא להוסיף מוסיף אוסופי ודאי בלול של תרנגולים לא אתי לאוסופי

but all agree that it is forbidden at the side,<span class="x" onmousemove="('comment',' As an opening is sometimes made there in preference to withdrawing the stopper from the top, lest dust etc., fall in. 'Side' and 'top' both refer to the bung or lid, viz., the side of the bung and the top of the bung, hut not to the sides of the cask itself. ');">²⁰</span> and thus he teaches, ONE MUST NOT PIERCE IT AT THE SIDE THEREOF. But R. Hisda maintained: The controversy is in [respect of a hole] at the side, but all agree that it is permitted on the top, and as to what he teaches, ONE MUST NOT PIERCE IT AT THE SIDE THEREOF, there it refers to the cask itself.<span class="x" onmousemove="('comment',' Not the bung. ');">²¹</span> Our Rabbis taught: One may not pierce a new hole<span class="x" onmousemove="('comment',' In a vessel. ');">²²</span> on the Sabbath, but if one comes to add,<span class="x" onmousemove="('comment',' I.e., enlarge an existing hole. ');">²³</span> he may add; but some say, One may not add. But they all agree that one may pierce an old hole<span class="x" onmousemove="('comment',' Which became stopped up. ');">²⁴</span> at the very outset. Now as to the first Tanna, wherein does it differ from [boring] a new hole, which may not [be done]? [Presumably] because an opening is [thereby] effected! Then in adding too an opening is improved (effected]?<span class="x" onmousemove="('comment',' [H] may mean both effected and improved. — By enlarging the hole he completes its work. ');">²⁵</span> — Said Rabbah: By the words of the Torah<span class="x" onmousemove="('comment',' By Pentateuchal law. ');">²⁶</span> every opening which is not made for putting in and taking out is not an opening, and it was the Rabbis who forbade it<span class="x" onmousemove="('comment',' Sc. the hole under discussion, as the wine is not poured into the barrel through it. ');">²⁷</span> on account of [the ventilation of] a hen-coop, which is made to permit the fresh air to enter and the fumes to pass out.<span class="x" onmousemove="('comment',' V. supra 102b. ');">²⁸</span> Hence 'if one comes to add, he may add': [for] in a hen-coop one will certainly not come to add,