Shabbat 58

הניחו בקופסא דברי הכל טמא לא נחלקו אלא שתלאו במגוד או שהניחו לאחורי הדלת ר' אליעזר סבר מדלא זרקו באשפה דעתיה עילויה ומאי קרי ליה שלא מן המוכן דלגבי קופסא לאו מוכן הוא ור' יהושע סבר מדלא הניחו בקופסא בטולי בטליה ומאי קרי ליה מוכן דלגבי אשפה מוכן הוא ור' עקיבא בתלאו במגוד סבר כרבי אליעזר בהניחו אחורי הדלת סבר לה כרבי יהושע

if one placed it in a chest, all agree that it is unclean.<span class="x" onmousemove="('comment',' He showed that he attributed value to it, hence it is a 'garment'. ');">¹</span> They differ only where he hung it on a frame or placed it behind the door: R. Eliezer holds: Since he did not throw it on the refuse heap, he had his mind upon it; why then does he call it 'unprepared'?<span class="x" onmousemove="('comment',' Since he intends to use it, it is 'prepared', i.e., designated for use. ');">²</span> Because relatively to [placing it in] a chest it is not prepared.<span class="x" onmousemove="('comment',' When he places it in a chest he certainly intends using it; but here he merely ensures that he will have it in case he wants it. ');">³</span>

והדר ביה ר"ע לגביה דר' יהושע ממאי אמר רבא מדקתני פתילת הבגד מאי איריא דתני פתילת הבגד ליתני פתילה של בגד מאי פתילת הבגד דעדיין בגד הוא:

While R. Joshua maintains: Since he did not place it in a chest, he has indeed accounted it as nought;<span class="x" onmousemove="('comment',' Not assigning any real worth to it. ');">⁴</span> and why then does he call it 'prepared'? Because relatively to [throwing it on] a refuse heap it is prepared. But R. Akiba agrees with R. Eliezer where he hangs it on a clothes frame, and with R. Joshua, where he puts it behind the door. Yet R. Akiba retracted in favour of R. Joshua ['s view]. Whence [is this deduced]? — Said Raba, Since it is stated, A WICK [MADE] OF A CLOTH: why choose to teach A WICK [MADE] OF A CLOTH, teach A WICK OF CLOTH; why a WICK [MADE] OF A CLOTH? [To show] that it is still a cloth.<span class="x" onmousemove="('comment',' The suggested reading [H] implies that a portion of a beged (cloth) is taken, viz., such as itself is not a cloth (in the sense stated in p. 127, n. 9). The actual reading [H] implies that a cloth itself is turned into a wick. Since R. Akiba maintains in the Mishnah that it is not liable to uncleanness, he evidently agrees with R. Judah that it is not 'prepared'. ');">⁵</span> <b><i>MISHNAH</i></b>. A MAN MAY NOT PIERCE AN EGG SHELL, FILL IT WITH OIL, AND PLACE IT OVER THE MOUTH OF A LAMP, IN ORDER THAT IT SHOULD DRIP, AND EVEN IF IT IS OF POT;<span class="x" onmousemove="('comment',' I.e., even a pot shell may not be used thus. ');">⁶</span>

<big><strong>מתני׳</strong></big> לא יקוב אדם שפופרת של ביצה וימלאנה שמן ויתננה על פי הנר בשביל שתהא מנטפת ואפילו היא של חרס ורבי יהודה מתיר אבל אם חברה היוצר מתחלה מותר מפני שהוא כלי אחד לא ימלא אדם קערה של שמן ויתננה בצד הנר ויתן ראש הפתילה בתוכה בשביל שתהא שואבת ורבי יהודה מתיר:

BUT R. JUDAH PERMITS IT. BUT IF THE POTTER JOINS IT BEFOREHAND, IT IS PERMITTED, BECAUSE IT IS ONE UTENSIL. A MAN MUST NOT FILL A DISH OF OIL, PLACE IT AT THE SIDE OF A LAMP, AND PUT THE WICK END THEREIN IN ORDER THAT IT SHOULD DRAW; BUT R. JUDAH PERMITS IT. <b><i>GEMARA</i></b>. Now, they are [all] necessary. For if we were told about an eggshell; there the Rabbis say [that it is forbidden] because since it is not loathsome<span class="x" onmousemove="('comment',' The oil in the eggshell is clean. ');">⁷</span> he will come to take supplies therefrom;<span class="x" onmousemove="('comment',' On the Sabbath. This is forbidden on account of extinguishing the light. [Though it is not actually extinguished when he removes some oil, it subsequently goes out sooner than it would otherwise have done.] ');">⁸</span>

<big><strong>גמ׳</strong></big> וצריכא דאי אשמעינן שפופרת של ביצה בהא קאמרי רבנן דכיון דלא מאיסא אתי לאסתפוקי מינה אבל של חרס דמאיסא אימא מודו ליה לרבי יהודה ואי אשמעינן של חרס בהא קאמר רבי יהודה אבל בההיא אימא מודי להו לרבנן ואי אשמעינן הנך תרתי בהני קאמר רבי יהודה משום דלא מיפסק אבל קערה דמיפסקא אימא מודי להו לרבנן ואי אשמעינן בההיא בההיא קאמרי רבנן אבל בהני תרתי אימא מודו לרבי יהודה צריכא:

but as for an earthen [shell], which is loathsome,<span class="x" onmousemove="('comment',' The oil in it becomes soiled and unclean. ');">⁹</span> I might argue that they agree with R. Judah.<span class="x" onmousemove="('comment',' There is no fear that one may draw supplies from it. ');">¹⁰</span> While if we were told of an earthen [shell]: [only] there does R. Judah rule thus, but in the other case I might say that he agrees with the Rabbis.<span class="x" onmousemove="('comment',' Inverting the reasoning. ');">¹¹</span>

ואם חברה היוצר מתחלה מותר וכו': תנא אם חברה בסיד ובחרסית מותר והאנן יוצר תנן מאי יוצר כעין יוצר:

And if we were told of these two: R. Judah rules [thus] of these because nothing interposes;<span class="x" onmousemove="('comment',' Between the lamp and the shell, which is directly over its mouth: hence R. Judah regards it all as one, even when not actually joined. ');">¹²</span> but as for a dish, which interposes,<span class="x" onmousemove="('comment',' Between the lamp and the oil. ');">¹³</span> I would say that he agrees with the Rabbis. While if we were told of that: [only] there do the Rabbis rule [thus], but in the first two I would say that they agree with R. Judah. Thus they are necessary.

תניא א"ר יהודה פעם אחת שבתינו בעליית בית נתזה בלוד והביאו לנו שפופרת של ביצה ומלאנוה שמן ונקבנוה והנחנוה על פי הנר והיה שם ר"ט וזקנים ולא אמרו לנו דבר אמרו לו משם ראיה שאני בית נתזה דזריזין הן

BUT IF THE POTTER JOINS IT BEFOREHAND, IT IS PERMITTED, etc. It was taught: if he joins it with plaster or potter's clay, it is permitted. But we learnt, THE POTTER?<span class="x" onmousemove="('comment',' Which implies that it must be professionally done, whereas 'he joins it' denotes an amateur job by the owner. ');">¹⁴</span> — What is meant by POTTER? After the manner of a potter.<span class="x" onmousemove="('comment',' I.e., firmly. ');">¹⁵</span> It was taught, R. Judah said: We were once spending the Sabbath in the upper chamber of Nithzeh's house in Lydda, when an eggshell was brought, which we filled with oil, perforated, and placed over the mouth of the lamp; and though R. Tarfon and the elders were present, they said nothing to us.<span class="x" onmousemove="('comment',' To forbid it. ');">¹⁶</span>

אבין ציפוראה גרר ספסלא בעיליתא דשישא לעילא מרבי יצחק בן אלעזר א"ל אי שתוקי לך כדשתיקו ליה חבריא לר' יהודה נפיק מיניה חורבא גזירה עליתא דשישא אטו עליתא דעלמא

Said they [the Sages] to him, Thence [you adduce] proof? The house of Nithzeh is different, because they were most heedful.<span class="x" onmousemove="('comment',' And there was no fear of their drawing off oil. ');">¹⁷</span> Abin of Sepphoris dragged a bench in a stone-paved upper chamber in the presence of R. Isaac b. Eleazar, Said he to him, If I let this pass in silence,<span class="x" onmousemove="('comment',' Lit., 'if I am silent for you'. ');">¹⁸</span> as his companions kept silent before R. Judah, harm will ensue: a stone-paved chamber is forbidden on account of an ordinary chamber.<span class="x" onmousemove="('comment',' Which is earth-paved; dragging there is prohibited because it forms a rut. ');">¹⁹</span>

ריש כנישתא דבצרה גרר ספסלא לעילא מר' ירמיה רבה א"ל כמאן כר"ש אימר דאמר ר"ש בגדולים דלא אפשר בקטנים מי אמר ופליגא דעולא דאמר עולא מחלוקת בקטנים אבל בגדולים ד"ה מותר

The synagogue overseer<span class="x" onmousemove="('comment',' Rashi: the man who conducts worshippers (assemblies) in and out of the synagogue and supervises the seating of pupils. ');">²⁰</span> of Bazrah<span class="x" onmousemove="('comment',' An Idumean town; cf. Isa. XXXIV, 6; LXIII, 1. ');">²¹</span> dragged a bench in front of R. Jeremiah Rabbah. Said he to him, in accordance with whom?<span class="x" onmousemove="('comment',' Do you act thus. ');">²²</span>

מתיב רב יוסף ר"ש אומר גורר אדם מטה כסא וספסל ובלבד שלא יתכוין לעשות חריץ קתני גדולים וקתני קטנים קשיא לתרווייהו

[Presumably] R. Simeon!<span class="x" onmousemove="('comment',' Supra 22a. ');">²³</span> Assume that R. Simeon ruled [thus] in the case of larger ones, since it is impossible otherwise;<span class="x" onmousemove="('comment',' A large bench, table, etc., cannot be lifted but must be dragged. ');">²⁴</span> did he say thus of small ones?<span class="x" onmousemove="('comment',' Here it was a small one. ');">²⁵</span>

עולא מתרץ לטעמיה ור' ירמיה רבה מתרץ לטעמיה עולא מתרץ לטעמיה מטה דומיא דכסא ור' ירמיה רבה מתרץ לטעמי' כסא דומיא דמטה

Now, he disagrees with 'Ulla, who said: They differ [only] in respect of small ones, but as for large, all agree that it is permitted. R. Joseph objected: R. Simeon said, A man may drag a couch, chair, or bench, providing that he does not intend making a rut. Thus both large and small [articles] are taught,<span class="x" onmousemove="('comment',' A couch is large; a chair is small. ');">²⁶</span> which is a difficulty on both views.<span class="x" onmousemove="('comment',' For R. Judah forbids both. ');">²⁷</span>

מתיב רבה מוכרי כסות מוכרין כדרכן ובלבד שלא יתכוין בחמה מפני החמה ובגשמים מפני הגשמים והצנועין מפשילין במקל לאחוריהן והא הכא דאפשר למיעבד כצנועין דכי קטנים דמי וכי לא מתכוין שרי ר"ש לכתחלה תיובתא דר"י רבה תיובתא:

— 'Ulla reconciles it according to his view, and R. Jeremiah Rabbah reconciles it according to his. 'Ulla reconciles it according to his view: the couch is like the chair.<span class="x" onmousemove="('comment',' I.e., a small couch is meant. ');">²⁸</span> While R. Jeremiah Rabbah reconciles it according to his: the chair is like the couch.<span class="x" onmousemove="('comment',' A large, heavy chair is meant. ');">²⁹</span> Rabbah objected: Clothes merchants sell in their normal fashion, providing that one does not intend [to gain protection] from the sun in hot weather<span class="x" onmousemove="('comment',' Lit., 'in the sun'. ');">³⁰</span>

<big><strong>מתני׳</strong></big> המכבה את הנר מפני שהוא מתירא מפני נכרים ומפני ליסטי' מפני רוח רעה מפני החולה שיישן פטור כחס על הנר כחס על השמן כחס על הפתילה חייב רבי יוסי פוטר בכולן חוץ מן הפתילה מפני שהוא עושה פחם:

or from the rain when it is raining;<span class="x" onmousemove="('comment',' The reference is to garments containing the forbidden mixture of wool and linen (v. Deut. XXII, 11) sold to Gentiles. Merchants slung their wares across their shoulders for display, and though some protection is afforded thereby and it is like wearing them, it is permitted. ');">³¹</span> but the strictly religious<span class="x" onmousemove="('comment',' [H] 'modest','humble', hence punctilious in carrying out religious duties. V. Buchler, Types p. 60ff]. ');">³²</span> sling them on a staff behind their back.<span class="x" onmousemove="('comment',' So that they do not actually lie upon them. ');">³³</span> Now here that it is possible to do as the strictly religious, it is the same as small [articles of furniture], yet when one has no intention R. Simeon permits it at the outset? This refutation of R. Jeremiah Rabbah is indeed a refutation. <b><i>MISHNAH</i></b>. IF ONE EXTINGUISHES THE LAMP BECAUSE HE IS AFRAID OF GENTILES, ROBBERS, OR AN EVIL SPIRIT,<span class="x" onmousemove="('comment',' V. MGWJ. 11 [1927] pp. 162-165. ');">³⁴</span> OR FOR THE SAKE OF AN INVALID, THAT HE SHOULD SLEEP, HE IS NOT CULPABLE.<span class="x" onmousemove="('comment',' For desecrating the Sabbath. ');">³⁵</span> IF [BECAUSE] HE WOULD SPARE THE LAMP, THE OIL, OR THE WICK, HE IS CULPABLE. R. JOSE EXEMPTS HIM IN ALL CASES, EXCEPT IN RESPECT OF THE WICK, BECAUSE HE MAKES CHARCOAL.<span class="x" onmousemove="('comment',' By extinguishing the light he makes kindling material, i.e., prepares the wick for easier lighting. ');">³⁶</span>