Shabbat 99

נוטל את הכיסוי והן נופלות

THE LID [OF THE POT] IS LIFTED, AND THEY [THE SHEARINGS] FALL OFF OF THEIR OWN ACCORD.<span class="x" onmousemove="('comment',' This proves that even when food was stored in the shearings on that day, they may not be handled. ');">¹</span>

אלא אי איתמר הכי איתמר אמר רבא לא שנו אלא שלא יחדן להטמנה אבל יחדן להטמנה מטלטלין אותן

Rather if stated, it was thus stated: Raba said: They learnt this only when one had not designated them for storing, but if he had, they may be handled. It was stated likewise: When Rabin came,<span class="x" onmousemove="('comment',' V. p. 12, n. 9. ');">²</span>

איתמר נמי כי אתא רבין א"ר יעקב א"ר אסי בן שאול אמר רבי לא שנו אלא שלא יחדן להטמנה אבל יחדן להטמנה מטלטלין אותן

he said in the name of R. Jacob in the name of R. Assi b. Saul in Rab's name: They learnt this only where one had not designated them for [constant]<span class="x" onmousemove="('comment',' So Rashi. ');">³</span>

רבינא אומר בשל הפתק שנו תניא נמי הכי גיזי צמר של הפתק אין מטלטלין אותן ואם התקינן בעל הבית להשתמש בהן מטלטלין אותן

storing; but if he had designated them for [constant) storing, they may be handled. Rabina said: They [the Sages of the Mishnah] learnt in reference to the [merchant's] shelves.<span class="x" onmousemove="('comment',' Wool shearings stored in the merchant's shelves are certainly not designated for storing, and even if thus employed they will eventually be replaced in the shelves. Hence they may not be handled even if used for storing. But Raba referred to ordinary shorn wool: when one employs them for such a purpose, it is as though he designated them for storing, and therefore they may be handled. Thus Rabina justifies the first version of Raba's statement. ');">⁴</span>

תנא רבה בר בר חנה קמיה דרב חריות של דקל שגדרן לעצים ונמלך עליהן לישיבה צריך לקשר רשב"ג אומר אין צריך לקשר הוא תני לה והוא אמר לה הלכה כרשב"ג

it was taught likewise: Wool shearings of the shelves may not be handled; but if a private individual prepared them for use, they may be handled.

איתמר רב אמר קושר ושמואל אמר חושב ורב אסי אמר יושב אע"פ שלא קישר ואע"פ שלא חישב

Rabbah b. Bar Hanah recited before Rab: If one cuts down dried branches of a palm tree for fuel and then changes his mind, [intending them] for a seat, he must tie [them] together;<span class="x" onmousemove="('comment',' Before the Sabbath, thus indicating their purpose, Otherwise they are regarded as fuel and may not be handled on the Sabbath, a change of mind without corresponding action being of no account. — 'Intended' means that this was verbally stated, and not mental. ');">⁵</span>

בשלמא רב הוא דאמר כת"ק ושמואל נמי הוא דאמר כרשב"ג אלא רב אסי דאמר כמאן

R. Simeon b. Gamaliel said: He need not tie them together. He recited it and he stated it: The <i>halachah</i> is as R. Simeon b. Gamaliel.

הוא דאמר כי האי תנא דתניא יוצאין בפקורין ובציפא בזמן שצבען (בשמן) וכרכן במשיחה לא צבען (בשמן) ולא כרכן במשיחה אין יוצאין בהם ואם יצא בהן שעה אחת מבעוד יום אע"פ שלא צבע ולא כרכן במשיחה מותר לצאת בהן

It was stated: Rab said: He must tie [them] together; Samuel maintained: He must intend [to sit upon them]: while R. Assi ruled: If he sits upon them,<span class="x" onmousemove="('comment',' Before the Sabbath. ');">⁶</span>

אמר רב אשי אף אנן נמי תנינא הקש שעל גבי המטה לא ינענעו בידו אבל מנענעו בגופו אבל אם היה (עליו) מאכל בהמה או שהיה עליו כר או סדין מבעוד יום מנענעו בידו ש"מ

though he had neither tied nor intended them [for sitting, it is well].<span class="x" onmousemove="('comment',' He may handle and use them as a seat on the Sabbath. ');">⁷</span>

ומאן תנא דפליג עליה דרשב"ג רבי חנינא בן עקיבא דכי אתא רב דימי אמר זעירי א"ר חנינא פעם אחת הלך רבי חנינא בן עקיבא למקום אחד ומצא חריות של דקל שגדרום לשום עצים ואמר להם לתלמידיו צאו וחשבו כדי שנשב עליהן למחר ולא ידענא אי בית המשתה הוה אי בית האבל הוה

As for Rab, it is well: he rules as the first Tanna: and Samuel too [is not refuted, for he] rules as R. Simeon b. Gamaliel. But according to whom does R. Assi rule? — He rules as the following Tanna. For it was taught: One may go out [into the street] with a wool tuft or a flake of Wool,<span class="x" onmousemove="('comment',' Both used as a dressing for a wound. Tosaf. translates a wig. ');">⁸</span>

מדקאמר אי בית המשתה הוה אי בית האבל הוה דוקא בית האבל או בית המשתה דטרידי אבל הכא קשר אין לא קשר לא

if he had dipped them [in oil]<span class="x" onmousemove="('comment',' So Rashi. He thereby shows that his purpose is to prevent his garments from chafing the wound. Rashal deletes 'in oil', and translates: if he had dyed them, thus rendering them an adornment. Otherwise, on both translations, they are a burden and may not be taken out into the street. ');">⁹</span>

אמר רב יהודה מכניס אדם מלא קופתו עפר ועושה בה כל צרכו דרש מר זוטרא משמיה דמר זוטרא רבה והוא שיחד לו קרן זוית

and tied them with a cord. If he did not dip them [in oil] and tie them with a cord, he may not go out with them; yet if he had gone out with them for one moment<span class="x" onmousemove="('comment',' Lit., 'one hour'. ');">¹⁰</span>

אמרו רבנן קמיה דרב פפא כמאן כרבן שמעון בן גמליאל דאי כרבנן האמרי בעינן מעשה

before nightfall,<span class="x" onmousemove="('comment',' Lit., 'while yet daytime'-i.e., before the Sabbath. ');">¹¹</span>

אמר להו רב פפא אפילו תימא רבנן עד כאן לא קאמרי רבנן דבעינן מעשה אלא מידי דבר עבידא ביה מעשה אבל מידי דלא בר מיעבדא ביה מעשה לא

even if he had not dipped or tied them with a cord, he may go out with them [on the Sabbath].<span class="x" onmousemove="('comment',' The principle is the same as in R. Assi's ruling. ');">¹²</span>

נימא כתנאי בכל חפין את הכלים חוץ מכלי כסף בגרתקון הא נתר וחול מותר

R. Ashi said, We too have learnt [so]: One must not move straw [lying] upon a bed with his hand, yet he may move it with his body;<span class="x" onmousemove="('comment',' Generally speaking, straw is meant for fuel or brickmaking, and is therefore mukzeh. Therefore if straw is lying on a bed, not having been designated for a mattress, one must not move it with his hand to straighten it and make the bed more comfortable, but he may do so with his body, because that is an unusual manner (v. p. 201, n. 1 and p. 115, n. 7). ');">¹³</span>

והתניא נתר וחול אסור מאי לאו בהא קמיפלגי דמר סבר בעינן מעשה ומר סבר לא בעינן מעשה

but if it is fodder for animals, or a pillow or a sheet was upon it before nightfall,<span class="x" onmousemove="('comment',' Lit., 'by day'-i.e., if one had lain upon it before the Sabbath, though he had neither put aside the straw nor declared his intention to use it as a mattress. ');">¹⁴</span>

לא דכולי עלמא לא בעינן מעשה ולא קשיא (הא רבי יהודה הא ר' שמעון)

he may move it with his hand.<span class="x" onmousemove="('comment',' Here too the principle is the same as in R. Assi's ruling. ');">¹⁵</span>

הא רבי יהודה דאמר דבר שאין מתכוין אסור הא ר' שמעון דאמר דבר שאין מתכוין מותר

And which Tanna disagrees with R. Simeon b. Gamaliel? R. Hanina b. Akiba. For when R. Dimi came,<span class="x" onmousemove="('comment',' V. P. 12, n. 9, ');">¹⁶</span>

במאי אוקימתא להא דשרי כר"ש אימא סיפא אבל לא יחוף בהם שערו ואי ר"ש משרא קשרי דתנן

he said in the name of Ze'iri in R. Hanina's name: R. Hanina b. Akiba once went to a certain place and found dried branches of a palm tree cut down, and he said to his disciples, 'Go out and declare your intention,<span class="x" onmousemove="('comment',' To sit upon them on the Sabbath. ');">¹⁷</span> so that we may be able to sit upon them tomorrow'. And I do not know whether it was a house of feasting or a house of mourning.<span class="x" onmousemove="('comment',' This is Ze'iri's comment. ');">¹⁸</span> Since he says, '[I do not know] whether it was a house of feasting or a house of mourning', [it implies] only there, because they are occupied;<span class="x" onmousemove="('comment',' Lit., 'troubled'. For that reason mere intention was sufficient. ');">¹⁹</span> but elsewhere it must be tied together; but if not, it is not [permitted]. Rab Judah said: A man may bring a sack full of earth [into the house] and use it for his general needs.<span class="x" onmousemove="('comment',' On the Sabbath or Festivals. This must be done before the Sabbath or Festivals. ');">²⁰</span> Mar Zutra lectured in the name of Mar Zutra Rabbah: Providing that he allotted a certain corner to it.<span class="x" onmousemove="('comment',' Which renders it prepared (mukan) for these purposes. ');">²¹</span> Said the students before R. Papa: With whom [does this agree]: R. Simeon b. Gamaliel? For if with the Rabbis, — an act is required!<span class="x" onmousemove="('comment',' The equivalent of tying the branches. ');">²²</span> — R. Papa answered: You may even say, with the Rabbis. The Rabbis ruled that an act is required only where an act is possible,<span class="x" onmousemove="('comment',' Lit., 'for something that can be the subject of an act'. ');">²³</span> but not where it is impossible.<span class="x" onmousemove="('comment',' Nothing can be done to the earth to show that it is meant for a particular purpose. ');">²⁴</span> Shall we say that this is disputed by Tannaim? Utensils may be cleaned<span class="x" onmousemove="('comment',' Lit., 'rubbed'. ');">²⁵</span> with anything,<span class="x" onmousemove="('comment',' On the Sabbath. ');">²⁶</span> save silver vessels with white earth.<span class="x" onmousemove="('comment',' A kind of chalk. Rashi: [H] i.e., the tartar deposited in wine vessels; Aruch: pulverized resin, These do more than cleanse, but actually smooth the silver, which is forbidden work. ');">²⁷</span> This [implies] that natron<span class="x" onmousemove="('comment',' V. Sanh., Sonc. ed., p. 330, n. 5. ');">²⁸</span> and sand are permitted. But surely it was taught, Natron and sand are forbidden? Surely they differ in this: one Master holds that an act is required,<span class="x" onmousemove="('comment',' To show its purpose, and since such is impossible, they are forbidden, but not because there is anything objectionable in them per se. ');">²⁹</span> while the other Master holds that no act is required? No. All agree that no act is required, yet there is no difficulty: one is according to R. Judah, who maintains, What is unintentional is forbidden; the other is according to R. Simeon, who rules, What is unintentional is permitted.<span class="x" onmousemove="('comment',' Supra, 22a, 29b. Natron and sand sometimes smooth the silver too, in addition to cleansing it, but that smoothing is unintentional. But white chalk always smooths: hence all rule it out. ');">³⁰</span> How have you explained the view that it is permitted? As agreeing with R. Simeon! Then consider the last clause: But one must not cleanse his hair with them.<span class="x" onmousemove="('comment',' Because it pulls hair out. ');">³¹</span> Rather if R. Simeon, surely he permits it? For we learnt: