Shabbat 37

כותח הבבלי וכל מיני כותח אסור למכור ל' יום קודם הפסח:

Babylonian kutah<span class="x" onmousemove="('comment',' Jast.: a preserve consisting of sour milk, bread-crusts and salt. ');">¹</span> and any [other] kind of kutah may not be sold thirty days before Passover.<span class="x" onmousemove="('comment',' It is used as a sauce or relish and hence lasts a long time. It was customary to give popular lectures about the Festivals thirty days before them, and therefore from that time one was forbidden to sell kutah to a Gentile. ');">²</span>

ת"ר נותנין מזונות לפני הכלב בחצר נטלו ויצא אין נזקקין לו

Our Rabbis taught: Food may be placed before a dog in a courtyard, [and] if it takes it and goes out, one has no duty toward it.<span class="x" onmousemove="('comment',' To restrain it from carrying it out into the street. ');">³</span> Similarly, food may be placed before a Gentile in a courtyard, [and] if he takes it and goes out, one has no duty toward him. What is the purpose of this further [dictum]; [surely] it is the same [as the first]? — You might argue, The one is incumbent upon him, whereas the other is not:<span class="x" onmousemove="('comment',' He has a duty towards his animals which he does not owe to a stranger, and therefore I might think that in the latter case food must not be given, since it may be carried out. ');">⁴</span>

כיוצא בו נותנין מזונות. לפני הנכרי בחצר נטלו ויצא אין נזקקין לו הא תו למה לי היינו הך מהו דתימא האי רמי עליה והאי לא רמי עליה קמ"ל:

therefore we are informed [otherwise].<span class="x" onmousemove="('comment',' That even so food may be placed before a Gentile. Because though one has no legal obligation, he has the duty of charity towards him, just as towards a Jew, as stated in Git. 61a (Tosaf.). ');">⁵</span> Our Rabbis taught: A man must not hire his utensils to a Gentile on the eve of Sabbath; [but] on Wednesday or Thursday it is permitted.<span class="x" onmousemove="('comment',' Though he will use it on the Sabbath. ');">⁶</span>

ת"ר לא ישכיר אדם כליו לנכרי בע"ש בד' ובה' מותר כיוצא בו אין משלחין איגרות ביד נכרי בע"ש בד' ובה' מותר אמרו עליו על ר' יוסי הכהן ואמרי לה על ר' יוסי החסיד שלא נמצא כתב ידו ביד נכרי מעולם

Similarly, letters may not be sent by a Gentile on the eve of Sabbath, [but] on Wednesday or Thursday it is permitted. It was related of R. Jose the priest-others say, of R. Jose the Pious-that his handwriting was never found in a Gentile's hand.<span class="x" onmousemove="('comment',' He never sent a letter by a Gentile lest he might take it to its destination on Sabbath. This was a measure of ultra stringency. ');">⁷</span> Our Rabbis taught: Letters may not be sent by Gentiles on the eve of Sabbath unless a fee is stipulated.<span class="x" onmousemove="('comment',' Once the fee is stipulated the Gentile works for himself, to earn it, and not for the Jew. ');">⁸</span>

ת"ר אין משלחין איגרת ביד נכרי ע"ש אא"כ קוצץ לו דמים ב"ש אומרים כדי שיגיע לביתו וב"ה אומרים כדי שיגיע לבית הסמוך לחומה

Beth Shammai maintain: There must be time to reach his [the addressee's] house [before the Sabbath];<span class="x" onmousemove="('comment',' Otherwise it is forbidden even if the fee was already stipulated. ');">⁹</span> while Beth Hillel rule: There must be time to reach the house nearest the [city] wall.<span class="x" onmousemove="('comment',' If the addressee lives in a different town; cf. p. 77, n. 9. ');">¹⁰</span>

והלא קצץ אמר רב ששת ה"ק ואם לא קצץ בית שמאי אומרים עד שיגיע לביתו ובית הלל אומרים עד שיגיע לבית הסמוך לחומה

But has he not stipulated?<span class="x" onmousemove="('comment',' In which case the first Tanna, i.e., Beth Hillel, rules that it may be carried on the Sabbath itself. ');">¹¹</span> — Said R. Shesheth, This is its meaning: And if he did not stipulate, Beth Shammai maintain: There must be time to reach his [the addressee's] house; while Beth Hillel rule: to reach the house nearest the [city] wall. But you said in the first clause that one must not send [at all]?<span class="x" onmousemove="('comment',' Other edd. more plausibly, But it was taught that they must not be sent (at all)? The reference is then to the preceding Baraitha, not this one, for this one distinctly states that if the fee was arranged it is permitted; v. marg. gloss, cur. edd. ');">¹²</span>

והאמרת רישא אין משלחין לא קשיא הא דקביע בי דואר במתא והא דלא קביע בי דואר במתא:

— There is no difficulty: in the one case a post office is permanently located in the town,<span class="x" onmousemove="('comment',' Of the addressee. Then letters may be sent, even if the fee was not stipulated, providing that the messenger can reach the post office or the nearest house in that town before the Sabbath. ');">¹³</span> in the other case a post office is not permanently located in the town.<span class="x" onmousemove="('comment',' Rashi: then one must not send if the fee was not stipulated, as he may go searching for him on the Sabbath. ');">¹⁴</span>

ת"ר אין מפליגין בספינה פחות מג' ימים קודם לשבת במה דברים אמורים לדבר הרשות אבל לדבר מצוה שפיר דמי ופוסק עמו על מנת לשבות ואינו שובת דברי רבי רשב"ג אומר אינו צריך ומצור לצידן אפילו בע"ש מותר:

Our Rabbis taught: One may not set out in a ship less than three days before the Sabbath. This was said only [if it is] for a voluntary purpose, but [if] for a good deed,<span class="x" onmousemove="('comment',' Lit., 'a matter of a precept'. ');">¹⁵</span> it is well; and he stipulates with him<span class="x" onmousemove="('comment',' The Gentile owner of the ship. ');">¹⁶</span>

ת"ר אין צרין על עיירות של נכרים פחות מג' ימים קודם לשבת ואם התחילו אין מפסיקין וכן היה שמאי אומר (דברים כ, כ) עד רדתה אפי' בשבת:

that it is on condition that he will rest [on the Sabbath], yet he does not rest:<span class="x" onmousemove="('comment',' I.e., though the condition will not be carried out. ');">¹⁷</span> this is Rabbi's view. R. Simeon b. Gamaliel said: It is unnecessary. But from Tyre to Sidon<span class="x" onmousemove="('comment',' Both on the Phoenician coast, about thirty miles apart. ');">¹⁸</span>

אמר רבן שמעון בן גמליאל נוהגין היו וכו': תניא א"ר צדוק כך היה מנהגו של בית רבן גמליאל שהיו נותנין כלי לבן לכובס ג' ימים קודם לשבת וצבועים אפילו בע"ש ומדבריהם למדנו שהלבנים קשים לכבסן יותר מן הצבועין

it is permitted even on the eve of Sabbath.<span class="x" onmousemove="('comment',' Being such a short distance. ');">¹⁹</span> Our Rabbis taught: Gentile cities must not be besieged less than three days before the Sabbath, yet once they commence they need not leave off. And thus did Shammai say: until until it fall,<span class="x" onmousemove="('comment',' Deut. XX, 20. The reference is to a besieged city. ');">²⁰</span>

אביי הוה יהיב ליה ההוא מנא דצביעא לקצרא אמר ליה כמה בעית עילויה א"ל כדחיורא אמר ליה כבר קדמוך רבנן אמר אביי האי מאן דיהיב מנא לקצרא במשחא ניתיב ליה ובמשחא נשקול מיניה דאי טפי אפסדיה דמתחיה ואי בציר אפסדיה דכווציה:

even on the Sabbath. R. SIMEON B. GAMALIEL, SAID: IT WAS THE PRACTICE IN MY FATHER'S HOUSE etc. It was taught, R. Zadok said, This was the practice of R. Gamaliel's house, viz., they used to give white garments to the fuller three days before the Sabbath, but coloured garments even on the eve of the Sabbath. And from their usage<span class="x" onmousemove="('comment',' Lit., 'words'. ');">²¹</span>

ושוין אלו ואלו שטוענין כו': מאי שנא כולהו דגזרו בהו ב"ש ומ"ש קורות בית הבד ועיגולי הגת דלא גזרו הנך דאי עביד להו בשבת מיחייב חטאת גזרו בהו ב"ש ע"ש עם חשכה קורות בית הבד ועיגולי הגת דאי עביד להו בשבת לא מיחייב חטאת לא גזרו

we learn that white [garments] are more difficult to wash than coloured ones. Abaye was giving a coloured garment to a fuller and asked him, How much do you want for it? 'As for a white garment,' he answered. 'Our Rabbis have already anticipated you,' said he.<span class="x" onmousemove="('comment',' I know from them that this requires less labour. ');">²²</span> Abaye said: When one gives a garment to a fuller he should deliver it to him by measure and receive it back by measure, for if it is more, he spoiled it by stretching, and if less he spoiled it by shrinking.<span class="x" onmousemove="('comment',' And he is entitled to make a deduction. ');">²³</span>

מאן תנא דכל מידי דאתי ממילא שפיר דמי אמר רבי יוסי (בר) חנינא רבי ישמעאל היא דתנן השום והבוסר והמלילות שרסקן מבעוד יום רבי ישמעאל אומר יגמור משתחשך ורבי עקיבא אומר

AND BOTH AGREE THAT THE BEAM OF THE [OIL] PRESS AND THE CIRCULAR WINE PRESS MAY BE LADEN. Wherein do all [the other acts] differ that Beth Shammai forbid them, and wherein do [those relating to] the beam of the [oil] press and the circular wine press differ, that Beth Shammai do not forbid them? — Those other [acts] which, if done on the Sabbath involve a sin-offering, Beth Shammai forbade on the eve of the Sabbath just before nightfall; [but the loading of] the beam of the [oil] press and the circular wine press, which if done on the Sabbath does not involve a sin-offering, they did not forbid.<span class="x" onmousemove="('comment',' On Sabbath eve before nightfall. ');">²⁴</span> Which Tanna [maintains] that everything which comes automatically is well?<span class="x" onmousemove="('comment',' I.e., permitted, as here, the beams being laden before the Sabbath and the juice then oozing automatically on the Sabbath. ');">²⁵</span> — Said R. Jose son of R. Hanina, It is R. Ishmael. For we learnt: [In the case of] garlic, half-ripe grapes, and parched ears [of corn] were crushed before sunset, R. Ishmael said: One may finish them at night; R. Akiba said: