Shabbat 292

משום ריחשא וי"א אין מוסיפים זימנין דלא תקניה מעיקרא ואתי לארוחי ביה דרש רב נחמן משום רבי יוחנן הלכה כיש אומרים:

on account of insects.<span class="x" onmousemove="('comment',' One does not make the ventilation hole too large for fear of insects, worms, etc., entering. ');">¹</span> Yet 'some say, One may not add': Sometimes one may not make it [the hole] [properly] in the first place, and so come to enlarge it. R. Nahman lectured on the authority of R. Johanan: The <i>halachah</i> is as 'some maintain'.

ושוין שנוקבין נקב ישן לכתחלה: אמר רב יהודה אמר שמואל לא שנו אלא במקום העשוי לשמר אבל לחזק אסור היכי דמי לשמר היכי דמי לחזק א"ר חסדא למעלה מן היין זהו לשמר למטה מן היין זהו לחזק רבא אמר למטה מן היין נמי זהו לשמר והיכי דמי לחזק כגון שניקבה למטה מן השמרים

But they all agree that you may pierce an old hole at the very outset! Rab Judah said in Samuel's name: They learnt this only where it was done in order to conserve [the fragrance];<span class="x" onmousemove="('comment',' I.e., the hole was closed up for that purpose. The closing is done quite feebly, and there is no real work in reopening it. ');">²</span> but if in order to strengthen it [the cask], it is forbidden.<span class="x" onmousemove="('comment',' To reopen it, because it was firmly closed and its re-opening is tantamount to making a new hole. ');">³</span>

א"ל אביי לרבא תניא דמסייע לך בית סתום יש לו ארבע אמות פרץ את פצימיו אין לו ד' אמות בית סתום אינו מטמא כל סביביו פרץ את פצימיו מטמא כל סביביו

How is it [when it is] to conserve, and how is it [when meant] to strengthen?<span class="x" onmousemove="('comment',' What is the general rule which determines its purpose? ');">⁴</span> — Said R. Hisda: If it is above the [level of the] wine, its purpose is to conserve; if below the [top of the] wine, its purpose is to strengthen.<span class="x" onmousemove="('comment',' That the wine should not drip out. ');">⁵</span>

גובתא רב אסר ושמואל שרי מחתך לכתחלה דכ"ע לא פליגי דאסור אהדורי דכ"ע לא פליגי דשרי כי פליגי דחתיכה ולא מתקנא מאן דאסר גזרינן דילמא אתי למיחתך לכתחלה ומאן דשרי לא גזרינן

Rabbah said: [If] below the [top of the] wine, that too is to conserve. Then how is it to strengthen? — E.g. if it was pierced below the lees.<span class="x" onmousemove="('comment',' There it has to bear the weight of all the wine and so must be strengthened. ');">⁶</span> Abaye said to Rabbah, Something which supports you was taught: A closed house has four cubits; if one had broken open its door-frame, it does not receive four cubits.<span class="x" onmousemove="('comment',' If a number of houses open into a common courtyard and their owners wish to divide it, each to have his own privately, each receives four cubits along the breadth of the courtyard for every door to his house that gives upon it, and the rest is shared equally. Now, if one of the doors had been walled up, but without its frame being broken through, its owner can still claim the four cubits for it; but if the frame was first broken through and then it was closed up, it ceases to count as a door, and the four cubits are lost. V. B.B. 12a. ');">⁷</span>

כתנאי אין חותכין שפופרת ביו"ט וא"צ לומר בשבת נפלה (אין) מחזירין אותה בשבת ואין צריך לומר ביו"ט ור' יאשיה מיקל

A closed house [room] does not defile all around it; if he had broken through the door-frame, it defiles all around it.<span class="x" onmousemove="('comment',' If a room containing a corpse is closed, i.e., the door is walled up, the defilement of the corpse does not extend beyond it. But if the door-frame was first broken and then walled up, so that no aperture at all is visible, the house is regarded as a grave and defiles everything around it to a distance of four cubits. — Thus an opening must be absolutely closed before it ceases to count as such, and the same applies to the cask. ');">⁸</span> [The insertion of] a tube,<span class="x" onmousemove="('comment',' I.e., into a barrel, as a pipe. ');">⁹</span>

ר' יאשיה אהייא אילימא ארישא הא קמתקן מנא אלא אסיפא ת"ק נמי מישרא קשרי אלא דחתיכה ולא מתקנא איכא בינייהו מ"ס גזרינן ומ"ס לא גזרינן דרש רב שישא בריה דרב אידי משמיה דר' יוחנן הלכה כר' יאשיה:

Rab forbids, while Samuel permits. As for cutting it in the first place,<span class="x" onmousemove="('comment',' To the required size of the hole. ');">¹⁰</span> all agree that it is forbidden; [again], all agree that replacing it<span class="x" onmousemove="('comment',' Sc. a fitted tube which had fallen out. ');">¹¹</span>

ואם היתה נקובה וכו': מישחא רב אסר ושמואל שרי מאן דאסר גזרינן משום שעוה ומאן דשרי לא גזרינן אמר ליה רב שמואל בר בר חנה לרב יוסף בפירוש אמרת לן משמיה דרב מישחא שרי

is permitted. They differ only where it is cut but not made to measure:<span class="x" onmousemove="('comment',' It had not been tested in the hole to see whether it fits exactly. ');">¹²</span> he who forbids [its insertion] [holds that] we preventively prohibit [it], lest he come to cut it out in the first place; while he who permits it, [holds that] we do not preventively prohibit.

אמר טבות רישבא אמר שמואל האי טרפא דאסא אסור מ"ט רב יימר מדפתי אמר גזירה משום מרזב רב אשי אמר גזירה שמא יקטום מאי בינייהו איכא בינייהו דקטים ומנחי

This is dependent on Tannaim: One may not cut a tube on a Festival, and it is superfluous to speak of the Sabbath. If it falls out,<span class="x" onmousemove="('comment',' From the bottle, where it serves as a pipe. ');">¹³</span> it may be replaced on the Sabbath, and it goes without saying on Festival[s]. While R. Josiah is lenient. To what does R. Josiah refer, Shall we say, to the first clause? Surely he prepares a utensil?<span class="x" onmousemove="('comment',' Surely he does not permit the making of a tube! ');">¹⁴</span>

בי סדיא רב אסר ושמואל שרי ברכין דכולי עלמא לא פליגי דשרי בקשין דכ"ע לא פליגי דאסור כי פליגי במיצעי מאן דאסר מיחזי כמשוי ומאן דשרי לא מיחזי כמשוי

Again, if to the second clause, the first Tanna too certainly permits it? Hence they must differ where it is cut but not made to measure: one Master holds, we preventively prohibit, while the other Master holds, We do not preventively prohibit. R. Shisha son of R. Idi lectured in R. Johanan's name: The <i>halachah</i> is as R. Josiah. WHILE IF IT IS PERFORATED, etc. Oil [to stop up the hole], Rab forbids, while Samuel permits.<span class="x" onmousemove="('comment',' Rab forbids thick semi-solid oil to be spread over the hole, while Samuel permits it. ');">¹⁵</span>

והא דרב לאו בפירוש איתמר אלא מכללא איתמר דרב איקלע לההוא אתרא דלא הוה ליה רווחא נפק יתיב בכרמלית אייתו ליה בי סדיא לא יתיב מאן דחזא סבר משום דבי סדיא אסור ולא היא דרב אכרוזי מכריז בי סדיא שרי ומשום כבוד רבותינו לא ישב עליו ומאן נינהו רב כהנא ורב אסי:

He who forbids [holds]: We preventively prohibit on account of wax;<span class="x" onmousemove="('comment',' The spreading of wax too may be regarded as permissible if one is allowed to spread oil. ');">¹⁶</span> while he who permits [holds]: We do not preventively prohibit. R. Samuel b. Bar Hanah observed to R. Joseph: You distinctly told us in Rab's name [that with] oil [it] is permitted

<big><strong>מתני׳</strong></big> נותנין תבשיל לתוך הבור בשביל שיהא שמור ואת המים היפים ברעים בשביל שיצננו ואת הצונן בחמה בשביל שיחמו מי שנשרו כליו בדרך במים מהלך בהן ואינו חושש הגיע לחצר החיצונה שוטחן בחמה אבל לא כנגד העם:

Tabuth the fowler<span class="x" onmousemove="('comment',' Rashi. Others: = [H], the head of the family (in Ta'an. 10a). ');">¹⁷</span> said in Samuel's name: [To shape] a myrtle leaf<span class="x" onmousemove="('comment',' One may not shape a myrtle leaf into a funnel or pipe and insert it into the mouth of a bottle or cask. ');">¹⁸</span>

<big><strong>גמ׳</strong></big> פשיטא מהו דתימא ניגזר משום אשוויי גומות קא משמע לן:

is forbidden. — What is the reason? R. Yemar of Difti<span class="x" onmousemove="('comment',' V. p. 35, n. 5. ');">¹⁹</span> said: It is a preventive measure on account of [the making of] a pipe. R. Ashi said: It is a preventive measure lest one pluck it [from the tree]. Wherein do they differ? They differ where it is [already] plucked and [others too] are lying about.<span class="x" onmousemove="('comment',' There are plenty of leaves, so that there is no fear that one may pluck it, hence it is permitted (Wilna Gaon); but the first reason still holds good. R. Han. explains it thus: All agree that one may not make a funnel and insert it in the hole of a cask, but they differ where the leaf was already lying in the hole as a funnel from before the Sabbath. According to R. Yemar it is still forbidden to pour wine through it, lest he make a funnel, but according to R. Ashi it is permitted, since there is no fear of plucking a leaf from the tree. ');">²⁰</span>

ואת המים היפים ברעים: פשיטא סיפא איצטריכא ליה ואת הצונן בחמה הא נמי פשיטא מהו דתימא ניגזור דילמא אתי לאטמוני ברמץ קמ"ל:

[To wear] linen sheets,<span class="x" onmousemove="('comment',' Which are folded together and used as a pillow or bolster. ');">²¹</span> Rab forbids, while Samuel permits.<span class="x" onmousemove="('comment',' Rab forbids a person to wrap them about himself and walk through the streets, thus wearing them as a garment, while Samuel permits it. ');">²²</span>

מי שנשרו וכו': אמר רב יהודה אמר רב כל מקום שאסרו חכמים מפני מראית העין אפילו בחדרי חדרים אסור תנן שוטחן בחמה אבל לא כנגד העם תנאי היא דתניא שוטחן בחמה אבל לא כנגד העם ר"א ור"ש אוסרין

Of soft ones all agree that it is permitted;<span class="x" onmousemove="('comment',' They give warmth and therefore may certainly be regarded as a garment. ');">²³</span> in the case of hard ones all agree that it is forbidden.<span class="x" onmousemove="('comment',' They give no warmth and are merely a burden. ');">²⁴</span>

אמר רב הונא

They differ in respect of medium ones: he who forbids [holds that] they look like a burden; while he who permits [holds that] they do not look like a burden. Now, this [view] of Rab was stated not explicitly but by inference. For Rab visited a certain place where he had no room.<span class="x" onmousemove="('comment',' Rashi: for his disciples. ');">²⁵</span> So he went out and sat in a <i>karmelith</i>. Linen sheets were brought him,<span class="x" onmousemove="('comment',' Tosaf: of medium quality, neither hard nor soft. ');">²⁶</span> [but] he did not sit [upon them]. He who saw this thought that it was because linen sheets are forbidden. Yet that is not so, for Rab had indeed announced [that] linen sheets are permitted, but he did not sit on them out of respect for our masters: and who are they? R. Kahana and R. Assi.<span class="x" onmousemove="('comment',' They were his disciple-colleagues (v. Sanh. 36b), and it was not fitting that he should enjoy a comfort which had not been provided for them. ');">²⁷</span> <b><i>MISHNAH</i></b>. A DISH MAY BE PLACED IN A PIT FOR IT TO BE GUARDED, AND WHOLESOME WATER INTO NOISOME WATER FOR IT TO BE COOLED, OR COLD WATER IN THE SUN FOR IT TO BE HEATED. IF ONE'S GARMENTS FALL INTO WATER ON THE ROAD, HE MAY WALK IN THEM WITHOUT FEAR. WHEN HE REACHES THE OUTERMOST COURTYARD<span class="x" onmousemove="('comment',' Within the town. ');">²⁸</span> HE MAY SPREAD THEM OUT IN THE SUN, BUT NOT IN SIGHT OF THE PEOPLE.<span class="x" onmousemove="('comment',' Lest they suspect him of having washed them on the Sabbath. ');">²⁹</span> <b><i>GEMARA</i></b>. [But] it is obvious?<span class="x" onmousemove="('comment',' That a dish may be placed in a pit. ');">³⁰</span> — You might say, Let us preventively forbid it on account of the levelling of depressions;<span class="x" onmousemove="('comment',' He may find depressions in the floor of the pit and level them. ');">³¹</span> hence he [the Tanna] informs us [otherwise]. AND WHOLESOME WATER, [etc.] It is obvious? — The second clause is required: OR COLD WATER IN THE SUN, [etc.]. That too is obvious? — You, might say, Let us preventively forbid it, lest he come to put it away in [hot] ashes;<span class="x" onmousemove="('comment',' Which is forbidden. ');">³²</span> therefore he teaches us [otherwise]. IF ONE'S GARMENTS DROP, [etc.] Rab Judah said in Rab's name: Wherever the Sages forbade [aught] for appearance's sake, it is forbidden even in the innermost chambers.<span class="x" onmousemove="('comment',' V. Bez. 9a. ');">³³</span> We learnt: HE MAY SPREAD THEM OUT IN THE SUN, BUT NOT IN SIGHT OF THE PEOPLE? — it is [a controversy of] Tannaim. For it was taught: He may spread them out in the sun, but not in sight of the people; R. Eleazar and R. Simeon forbid it. R. Huna said: