Is the opinion in the mishna to allow putting a shutter in a window “in any case” allowing it even if it is not tied, as long as it is designated before Shabbat or does it also need to be tied? Rabbi Abba and Rabbi Yirmia debate this issue and each brings a tannaitic source to support their claim – one about a bolt dragging on the floor and one about a reed used as a bolt. Rabbi Yochanan holds like Rabban Shimon ben Gamliel about the reed used to lock the door and the gemara questions that based on another statement of Rabbi Yochanan that seems to disagree with Rabban Shimon ben Gamliel. Do we hold like Rabbi Eliezer or the rabbis in the mishna. Two approaches are brought. Does a cover of a utensil need a handle for it not to be considered muktze? Does it depend on what it is covering? The 18th chapter starts with a case of taking items out of a storage house in order to make space. How many can one remove? Under what conditions. Two different understandings of the mishna are brought.
Want to dedicate learning? Get started here:
Today’s daily daf tools:
Shabbat 126
בֵּין קָשׁוּר בֵּין שֶׁאֵינוֹ קָשׁוּר, וְהוּא שֶׁמְּתוּקָּן.
Both if it is tied and if it is not tied it is permitted, and that is only if it is prepared for this purpose beforehand.
אֲמַר לֵיהּ רַבִּי יִרְמְיָה, וְלֵימָא מָר: בֵּין תָּלוּי וּבֵין שֶׁאֵינוֹ תָּלוּי, וְהוּא שֶׁקָּשׁוּר! דְּאָמַר רַבָּה בַּר בַּר חָנָה אָמַר רַבִּי יוֹחָנָן: כְּמַחֲלוֹקֶת כָּאן, כָּךְ מַחֲלוֹקֶת בַּנֶּגֶר הַנִּגְרָר. דִּתְנַן: נֶגֶר הַנִּגְרָר, נוֹעֲלִין בּוֹ בַּמִּקְדָּשׁ, אֲבָל לֹא בִּמְדִינָה. וְהַמּוּנָּח, כָּאן וְכָאן, אָסוּר. רַבִּי יְהוּדָה אוֹמֵר: הַמּוּנָּח בְּמִקְדָּשׁ וְהַנִּגְרָר בַּמְּדִינָה.
Rabbi Yirmeya said to Rabbi Abba: And let the Master say it in this way: Both if it is hanging and if it is not hanging, and that is only if it is tied, as Rabba bar bar Ḥana said that Rabbi Yoḥanan said: Like the dispute here with regard to the window shutter, so too is the dispute with regard to a bolt that was dragged, which refers to a pole that was stuck through a hole in the door and into the ground in order to hold the door in place. As we learned in a mishna: With regard to a bolt that is dragged, which is not a part of the door itself but is attached to it and is dragged on the ground, one locks with it in the Temple on Shabbat, because the rabbinic decrees are not in effect in the Temple, but not in the rest of the country outside the Temple. And a bolt that is placed alongside the door and not attached, here, in the Temple, and there, outside the Temple, it is prohibited to lock with it on Shabbat. Rabbi Yehuda says: One that was placed is permitted in the Temple and one that is dragged is permitted even in the rest of the country.
וְתַנְיָא: אֵיזֶהוּ נֶגֶר הַנִּגְרָר שֶׁנּוֹעֲלִין בּוֹ בַּמִּקְדָּשׁ אֲבָל לֹא בִּמְדִינָה? כׇּל שֶׁקָּשׁוּר וְתָלוּי וְרֹאשׁוֹ מַגִּיעַ לָאָרֶץ. רַבִּי יְהוּדָה אוֹמֵר: זֶה אַף בַּמְּדִינָה מוּתָּר. אֶלָּא אֵיזֶהוּ שֶׁבַּמְּדִינָה אָסוּר — כֹּל שֶׁאֵינוֹ לֹא קָשׁוּר וְלָא תָּלוּי, וְשׁוֹמְטוֹ וּמַנִּיחוֹ בְּקֶרֶן זָוִית.
And it was taught in a baraita: What is a bolt that is dragged that one locks with it in the Temple but not in the rest of the country? Any bolt that is tied and hangs from the door and one of its edges reaches the ground. Rabbi Yehuda says: That is permitted even in the rest of the country. Rather, what is prohibited in the rest of the country? Any bolt that is neither tied nor hung, and one removes it from the door and places it in a corner.
וְאָמַר רַבִּי יְהוֹשֻׁעַ בַּר אַבָּא מִשְּׁמֵיהּ דְּעוּלָּא: מַאן תַּנָּא נֶגֶר הַנִּגְרָר — רַבִּי אֱלִיעֶזֶר הִיא!
And Rabbi Yehoshua bar Abba said in the name of Ulla: Who is the tanna who taught the halakha of a bolt that is dragged? The tanna is Rabbi Eliezer, whose opinion in this case is identical to his opinion in the mishna with regard to the window shutter. It is certainly referring to a shutter that is attached. If it is not attached, Rabbi Eliezer holds that it is prohibited for use even in the Temple.
אֲמַר לֵיהּ: אֲנָא דַּאֲמַרִי כִּי הַאי תַּנָּא דְּתַנְיָא: קָנֶה שֶׁהִתְקִינוֹ בַּעַל הַבַּיִת לִהְיוֹת פּוֹתֵחַ וְנוֹעֵל בּוֹ, בִּזְמַן שֶׁקָּשׁוּר וְתָלוּי בַּפֶּתַח — פּוֹתֵחַ וְנוֹעֵל בּוֹ, אֵין קָשׁוּר וְתָלוּי — אֵין פּוֹתֵחַ וְנוֹעֵל בּוֹ. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: מְתוּקָּן, אַף עַל פִּי שֶׁאֵינוֹ קָשׁוּר.
Rabbi Abba said to Rabbi Yirmeya: It is I who say that this case is in accordance with the opinion of this tanna, as it was taught in the Tosefta: With regard to a reed that the homeowner installed to open and lock the door with it like a bolt, when it is tied and hanging in the entrance, one may open and lock the door with it on Shabbat, and when it is not tied and hanging, one may not open and lock the door with it. Rabban Shimon ben Gamliel says: If it was prepared for that use, it is permitted to use it even if it is not tied. There is an opinion that holds that a bolt need not be attached, and preparation is sufficient to permit its use.
אָמַר רַב יְהוּדָה בַּר שִׁילַת אָמַר רַב אַסִּי אָמַר רַבִּי יוֹחָנָן: הֲלָכָה כְּרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל.
Rav Yehuda bar Sheilat said that Rav Asi said that Rabbi Yoḥanan said: The halakha in this case is in accordance with the opinion of Rabban Shimon ben Gamliel.
וּמִי אָמַר רַבִּי יוֹחָנָן הָכִי? וְהָתְנַן: כׇּל כִּסּוּיֵי הַכֵּלִים
The Gemara asks: Did Rabbi Yoḥanan really say this? Didn’t we learn in the mishna: All covers of vessels
שֶׁיֵּשׁ לָהֶם בֵּית אֲחִיזָה נִיטָּלִין בַּשַּׁבָּת. וְאָמַר רַב יְהוּדָה בַּר שֵׁילָא אָמַר רַב אַסִּי אָמַר רַבִּי יוֹחָנָן: וְהוּא שֶׁיֵּשׁ תּוֹרַת כְּלִי עֲלֵיהֶן.
that have a handle may be moved on Shabbat. And Rav Yehuda bar Sheila said that Rav Asi said that Rabbi Yoḥanan said: And that is specifically when the status of a vessel applies to them, i.e., when the cover itself is suited for use as a vessel. This is contrary to the opinion of Rabban Shimon ben Gamliel, who holds that preparation alone is sufficient.
וְכִי תֵּימָא: הָכָא נָמֵי דְּאִיכָּא תּוֹרַת כְּלִי עָלָיו, וּמִי בָּעֵי רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל תּוֹרַת כְּלִי עָלָיו? וְהָתַנְיָא: חֲרִיּוֹת שֶׁל דֶּקֶל שֶׁגְּדָרָן לְשֵׁם עֵצִים, וְנִמְלַךְ עֲלֵיהֶן לִישִׁיבָה — צָרִיךְ לְקַשֵּׁר. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: אֵין צָרִיךְ לְקַשֵּׁר.
And if you say: Here, too, Rabban Shimon ben Gamliel is referring to a case where the status of a vessel applies to the reed, does Rabban Shimon ben Gamliel require that the status of a vessel apply to it? Wasn’t it taught in a baraita: With regard to hard branches of a palm tree that one cut for firewood or for construction and then he reconsidered their designation and decided to use them for sitting, he must tie the branches together on Shabbat eve so that they will not be set-aside. Rabban Shimon ben Gamliel says: He need not tie them together, and nevertheless, it is permitted to move them. Rabban Shimon ben Gamliel does not require that one render it a vessel. Thought is sufficient.
רַבִּי יוֹחָנָן סְבִירָא לֵיהּ כְּווֹתֵיהּ בַּחֲדָא וּפְלִיג עֲלֵיהּ בַּחֲדָא.
The Gemara answers: Rabbi Yoḥanan holds in accordance with the opinion of Rabban Shimon ben Gamliel in one matter and disagrees with him in one matter.
דְּרַשׁ רַבִּי יִצְחָק נַפָּחָא אַפִּתְחָא דְרֵישׁ גָּלוּתָא: הֲלָכָה כְּרַבִּי אֱלִיעֶזֶר. מֵתִיב רַב עַמְרָם: וּמִדִּבְרֵיהֶם לָמַדְנוּ שֶׁפּוֹקְקִין וּמוֹדְדִין וְקוֹשְׁרִין בְּשַׁבָּת!
Rabbi Yitzḥak taught at the entrance of the house of the Exilarch: The halakha is in accordance with the opinion of Rabbi Eliezer in the matter of a window shutter. Rav Amram raised an objection from that we learned explicitly in a mishna: And from their statements and their actions, we derived that one may seal a window, and measure, and tie a knot on Shabbat. Apparently, one may shutter the window under any circumstances, not only when the shutter was prepared for use, as Rabbi Eliezer said.
אֲמַר לֵיהּ [אַבָּיֵי]: מַאי דַּעְתָּיךְ — מִשּׁוּם דְּקָתָנֵי סְתָמָא, נֶגֶר הַנִּגְרָר נָמֵי סְתָמָא הִיא. וַאֲפִילּוּ הָכִי — מַעֲשֶׂה רַב.
Abaye said to Rav Amram: What is your opinion, that the proof is decisive because it was taught in the mishna unattributed and the halakha is in accordance with an unattributed mishna? The mishna with regard to a bolt that is dragged is also an unattributed mishna. The halakha should be in accordance with that mishna as well. The Gemara concludes: And even so, an action is greater. Even though the two mishnayot are of equal weight, since one of them not only cites an unattributed opinion but also relates an incident where the Sages shuttered a window, that source is decisive.
מַתְנִי׳ כׇּל כִּיסּוּיֵי הַכֵּלִים שֶׁיֵּשׁ לָהֶם בֵּית אֲחִיזָה — נִיטָּלִין בַּשַּׁבָּת. אָמַר רַבִּי יוֹסֵי: בַּמֶּה דְּבָרִים אֲמוּרִים — בְּכִיסּוּי קַרְקָעוֹת, אֲבָל בְּכִיסּוּי הַכֵּלִים — בֵּין כָּךְ וּבֵין כָּךְ נִיטָּלִין בַּשַּׁבָּת.
MISHNA: All covers of vessels that have a handle may be moved on Shabbat. Rabbi Yosei said: In what case is this statement said? In the case of a cover for the ground, i.e., the cover of a pit; however, with regard to covers of vessels, both in this case and in that case, even if they do not have handles, they may be moved on Shabbat.
גְּמָ׳ אָמַר רַב יְהוּדָה בַּר שֵׁילָא אָמַר רַבִּי אַסִּי אָמַר רַבִּי יוֹחָנָן: וְהוּא שֶׁיֵּשׁ תּוֹרַת כְּלִי עֲלֵיהֶן. דְּכוּלֵּי עָלְמָא כִּסּוּי קַרְקָעוֹת, אִם יֵשׁ לָהֶן בֵּית אֲחִיזָה — אִין, אִי לָא — לָא. כִּסּוּי הַכֵּלִים, אַף עַל גַּב דְּאֵין לָהֶם בֵּית אֲחִיזָה.
GEMARA: Rav Yehuda bar Sheila said that Rabbi Asi said that Rabbi Yoḥanan said: And this applies specifically when the status of a vessel applies to them and they are suited for some use. The Gemara adds: Everyone holds that with regard to a cover for the ground, if it has a handle, yes, it is permitted to move it, and if not, no, it is prohibited to move it; with regard to a cover of a vessel, even if it does not have a handle, it is permitted to move it.
כִּי פְּלִיגִי בְּכֵלִים דְּחַבְּרִינְהוּ בְּאַרְעָא. מָר סָבַר גָּזְרִינַן, וּמָר סָבַר לָא גָּזְרִינַן.
When they disagree in the mishna, it is with regard to vessels that one attached to the ground. This Sage, the first tanna, holds that we issue a decree according to which it is prohibited to move the cover of a vessel attached to the ground due to the concern that one will move a cover for the ground itself, and that Sage, Rabbi Yosei, holds that we do not issue a decree.
לִישָּׁנָא אַחֲרִינָא: כִּי פְּלִיגִי בְּכִיסּוּי תַּנּוּר, מָר מְדַמֵּי לֵיהּ לְכִיסּוּי קַרְקַע, וּמָר מְדַמֵּי לֵיהּ לְכִיסּוּי כֵּלִים.
Another version of this statement: When they disagree in the mishna, it is with regard to the cover of an oven; this Sage likens it to a cover for the ground, and this Sage likens it to a cover of a vessel.
הדרן עלך כל הכלים
מַתְנִי׳ מְפַנִּין אֲפִילּוּ אַרְבַּע וְחָמֵשׁ קוּפּוֹת שֶׁל תֶּבֶן וְשֶׁל תְּבוּאָה מִפְּנֵי הָאוֹרְחִים, וּמִפְּנֵי בִּטּוּל בֵּית הַמִּדְרָשׁ. אֲבָל לֹא אֶת הָאוֹצָר.
MISHNA: On Shabbat, one may move even four or five baskets of straw and baskets of produce, due to the guests, who require that place to sit, and due to suspension of Torah study in the study hall, where space is required to seat the students. However, one may not move these items to create space in the storeroom.
מְפַנִּין תְּרוּמָה טְהוֹרָה, וּדְמַאי, וּמַעֲשֵׂר רִאשׁוֹן שֶׁנִּיטְלָהּ תְּרוּמָתוֹ, וּמַעֲשֵׂר שֵׁנִי וְהֶקְדֵּשׁ שֶׁנִּפְדּוּ, וְהַתּוֹרְמוֹס הַיָּבֵשׁ מִפְּנֵי שֶׁהוּא מַאֲכָל לְעִזִּים.
One may move ritually pure teruma, although it may only be eaten by a priest; and doubtfully tithed produce [demai], which may not be eaten until tithes are separated from it due to concern that an am ha’aretz did not separate its tithes; and first tithe whose teruma of the tithe has already been taken and given to priests; and second tithe and consecrated items that were redeemed; and even dry lupine, which is not fit for consumption by a person, because it is goat food.
אֲבָל לֹא אֶת הַטֶּבֶל, וְלֹא אֶת מַעֲשֵׂר [רִאשׁוֹן] שֶׁלֹּא נִטְּלָה תְּרוּמָתוֹ, וְלֹא אֶת מַעֲשֵׂר שֵׁנִי וְהֶקְדֵּשׁ שֶׁלֹּא נִפְדּוּ, וְלֹא אֶת הַלּוּף, וְלָא אֶת הַחַרְדָּל. רַבִּי שִׁמְעוֹן בֶּן גַּמְלִיאֵל מַתִּיר בַּלּוּף, מִפְּנֵי שֶׁהוּא מַאֲכַל עוֹרְבִין.
However, one may neither move untithed produce, nor first tithe whose teruma has not been taken, nor second tithe and consecrated items that were not redeemed, nor raw arum and raw mustard, as all of these items are not fit for consumption and are therefore set aside. Rabban Shimon ben Gamliel permits moving in the case of arum because it is food for ravens.
חֲבִילֵי קַשׁ וַחֲבִילֵי עֵצִים וַחֲבִילֵי זְרָדִים, אִם הִתְקִינָן לְמַאֲכַל בְּהֵמָה — מְטַלְטְלִין אוֹתָן. וְאִם לָאו — אֵין מְטַלְטְלִין אוֹתָן.
With regard to bundles of straw, and bundles of wood, and bundles of twigs, if one prepared them on Shabbat eve for animal food, one may move them. And if not, one may not move them.
גְּמָ׳ הַשְׁתָּא חָמֵשׁ מְפַנִּין, אַרְבַּע מִיבַּעְיָא?!
GEMARA: The Gemara asks: Now that the mishna stated that one may move five baskets, is mentioning four baskets necessary?
אָמַר רַב חִסְדָּא: אַרְבַּע מֵחָמֵשׁ, (אִיכָּא דְאָמְרִי: אַרְבַּע מֵאוֹצָר קָטָן) וְחָמֵשׁ מֵאוֹצָר גָּדוֹל.
Rav Ḥisda said: The mishna means that one may move four out of five baskets, but not all of them. Some say: It is permitted to move four baskets from a small storeroom and five baskets from a large storeroom.
וּמַאי ״אֲבָל לֹא אֶת הָאוֹצָר״ — שֶׁלֹּא יַתְחִיל בָּאוֹצָר תְּחִלָּה, וּמַנִּי — רַבִּי יְהוּדָה הִיא, דְּאִית לֵיהּ מוּקְצֶה.
The Gemara asks: And what then is the meaning of: However, one may not move these items to create space in the storeroom? It means that one may not use the storeroom for the first time. If he has never taken supplies from this storeroom, he may not begin moving baskets from it. And whose opinion is cited in this mishna? It is the opinion of Rabbi Yehuda, who is of the opinion that this constitutes a prohibition of set-aside. The contents of a storeroom that was never used are set-aside.
וּשְׁמוּאֵל אָמַר: אַרְבַּע וְחָמֵשׁ
And Shmuel says: The difficulty in the mishna should be explained as a figure of speech: Four and five,
Today’s daily daf tools:
Delve Deeper
Broaden your understanding of the topics on this daf with classes and podcasts from top women Talmud scholars.
Shabbat 126: Hanging Doors, Container Covers, and Cleaning Up for Guests
New to Talmud?
Check out our resources designed to help you navigate a page of Talmud – and study at the pace, level and style that fits you.
The Hadran Women’s Tapestry
Meet the diverse women learning Gemara at Hadran and hear their stories.
When the new cycle began, I thought, If not now, when? I’d just turned 72. I feel like a tourist on a tour bus passing astonishing scenery each day. Rabbanit Michelle is my beloved tour guide. When the cycle ends, I’ll be 80. I pray that I’ll have strength and mind to continue the journey to glimpse a little more. My grandchildren think having a daf-learning savta is cool!
Jerusalem, Israel
I LOVE learning the Daf. I started with Shabbat. I join the morning Zoom with Reb Michelle and it totally grounds my day. When Corona hit us in Israel, I decided that I would use the Daf to keep myself sane, especially during the days when we could not venture out more than 300 m from our home. Now my husband and I have so much new material to talk about! It really is the best part of my day!
Hashmonaim, Israel
Hearing and reading about the siyumim at the completion of the 13 th cycle Daf Yomi asked our shul rabbi about starting the Daf – he directed me to another shiur in town he thought would allow a woman to join, and so I did! Love seeing the sources for the Divrei Torah I’ve been hearing for the past decades of living an observant life and raising 5 children .
Pittsburgh, Pennsylvania, United States
As Jewish educator and as a woman, I’m mindful that Talmud has been kept from women for many centuries. Now that we are privileged to learn, and learning is so accessible, it’s my intent to complete Daf Yomi. I am so excited to keep learning with my Hadran community.
Denver, United States
I started learning Daf Yomi in January 2020 after watching my grandfather, Mayer Penstein z”l, finish shas with the previous cycle. My grandfather made learning so much fun was so proud that his grandchildren wanted to join him. I was also inspired by Ilana Kurshan’s book, If All the Seas Were Ink. Two years in, I can say that it has enriched my life in so many ways.
New York, United States
I learned daf more off than on 40 years ago. At the beginning of the current cycle, I decided to commit to learning daf regularly. Having Rabanit Michelle available as a learning partner has been amazing. Sometimes I learn with Hadran, sometimes with my husband, and sometimes on my own. It’s been fun to be part of an extended learning community.
Honolulu, Hawaii, United States
I decided to learn one masechet, Brachot, but quickly fell in love and never stopped! It has been great, everyone is always asking how it’s going and chering me on, and my students are always making sure I did the day’s daf.
Memphis, Tennessee, United States
Ive been learning Gmara since 5th grade and always loved it. Have always wanted to do Daf Yomi and now with Michelle Farber’s online classes it made it much easier to do! Really enjoying the experience thank you!!
Neve Daniel, Israel
When I was working and taking care of my children, learning was never on the list. Now that I have more time I have two different Gemora classes and the nach yomi as well as the mishna yomi daily.
Jerusalem, Israel
I started learning at the beginning of the cycle after a friend persuaded me that it would be right up my alley. I was lucky enough to learn at Rabbanit Michelle’s house before it started on zoom and it was quickly part of my daily routine. I find it so important to see for myself where halachot were derived, where stories were told and to get more insight into how the Rabbis interacted.
Ra’anana, Israel
In January 2020, my teaching partner at IDC suggested we do daf yomi. Thanks to her challenge, I started learning daily from Rabbanit Michelle. It’s a joy to be part of the Hadran community. (It’s also a tikkun: in 7th grade, my best friend and I tied for first place in a citywide gemara exam, but we weren’t invited to the celebration because girls weren’t supposed to be learning gemara).
Jerusalem, Israel
Palo Alto, CA, United States
I started learning at the beginning of this cycle more than 2 years ago, and I have not missed a day or a daf. It’s been challenging and enlightening and even mind-numbing at times, but the learning and the shared experience have all been worth it. If you are open to it, there’s no telling what might come into your life.
Phoenix, Arizona, United States
It’s hard to believe it has been over two years. Daf yomi has changed my life in so many ways and has been sustaining during this global sea change. Each day means learning something new, digging a little deeper, adding another lens, seeing worlds with new eyes. Daf has also fostered new friendships and deepened childhood connections, as long time friends have unexpectedly become havruta.
Northwest Washington, United States
My curiosity was peaked after seeing posts about the end of the last cycle. I am always looking for opportunities to increase my Jewish literacy & I am someone that is drawn to habit and consistency. Dinnertime includes a “Guess what I learned on the daf” segment for my husband and 18 year old twins. I also love the feelings of connection with my colleagues who are also learning.
Tampa, United States
I attended the Siyum so that I could tell my granddaughter that I had been there. Then I decided to listen on Spotify and after the siyum of Brachot, Covid and zoom began. It gave structure to my day. I learn with people from all over the world who are now my friends – yet most of us have never met. I can’t imagine life without it. Thank you Rabbanit Michelle.
Raanana, Israel
What a great experience to learn with Rabbanit Michelle Farber. I began with this cycle in January 2020 and have been comforted by the consistency and energy of this process throughout the isolation period of Covid. Week by week, I feel like I am exploring a treasure chest with sparkling gems and puzzling antiquities. The hunt is exhilarating.
Pennsylvania, United States
It happened without intent (so am I yotzei?!) – I watched the women’s siyum live and was so moved by it that the next morning, I tuned in to Rabbanit Michelle’s shiur, and here I am, still learning every day, over 2 years later. Some days it all goes over my head, but others I grasp onto an idea or a story, and I ‘get it’ and that’s the best feeling in the world. So proud to be a Hadran learner.
Zichron Yaakov, Israel
I’ve been learning since January 2020, and in June I started drawing a phrase from each daf. Sometimes it’s easy (e.g. plants), sometimes it’s very hard (e.g. korbanot), and sometimes it’s loads of fun (e.g. bird racing) to find something to draw. I upload my pictures from each masechet to #DafYomiArt. I am enjoying every step of the journey.
Ashdod, Israel
I started last year after completing the Pesach Sugiyot class. Masechet Yoma might seem like a difficult set of topics, but for me made Yom Kippur and the Beit HaMikdash come alive. Liturgy I’d always had trouble connecting with took on new meaning as I gained a sense of real people moving through specific spaces in particular ways. It was the perfect introduction; I am so grateful for Hadran!
Minnesota, United States
Shabbat 126
ΧΦΌΦ΅ΧΧ Χ§ΦΈΧ©ΧΧΦΌΧ¨ ΧΦΌΦ΅ΧΧ Χ©ΧΦΆΧΦ΅ΧΧ ΧΦΉ Χ§ΦΈΧ©ΧΧΦΌΧ¨, ΧΦ°ΧΧΦΌΧ Χ©ΧΦΆΧΦΌΦ°ΧͺΧΦΌΧ§ΦΌΦΈΧ.
Both if it is tied and if it is not tied it is permitted, and that is only if it is prepared for this purpose beforehand.
ΧΦ²ΧΦ·Χ¨ ΧΦ΅ΧΧΦΌ Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ΄Χ¨Φ°ΧΦ°ΧΦΈΧ, ΧΦ°ΧΦ΅ΧΧΦΈΧ ΧΦΈΧ¨: ΧΦΌΦ΅ΧΧ ΧͺΦΌΦΈΧΧΦΌΧ ΧΦΌΧΦ΅ΧΧ Χ©ΧΦΆΧΦ΅ΧΧ ΧΦΉ ΧͺΦΌΦΈΧΧΦΌΧ, ΧΦ°ΧΧΦΌΧ Χ©ΧΦΆΧ§ΦΌΦΈΧ©ΧΧΦΌΧ¨! ΧΦΌΦ°ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦΌΦΈΧ ΧΦΌΦ·Χ¨ ΧΦΌΦ·Χ¨ ΧΦΈΧ ΦΈΧ ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦΌΦ΄Χ ΧΧΦΉΧΦΈΧ ΦΈΧ: ΧΦΌΦ°ΧΦ·ΧΦ²ΧΧΦΉΧ§ΦΆΧͺ ΧΦΌΦΈΧΧ, ΧΦΌΦΈΧΦ° ΧΦ·ΧΦ²ΧΧΦΉΧ§ΦΆΧͺ ΧΦΌΦ·Χ ΦΌΦΆΧΦΆΧ¨ ΧΦ·Χ ΦΌΦ΄ΧΦ°Χ¨ΦΈΧ¨. ΧΦΌΦ΄ΧͺΦ°Χ Φ·Χ: Χ ΦΆΧΦΆΧ¨ ΧΦ·Χ ΦΌΦ΄ΧΦ°Χ¨ΦΈΧ¨, Χ ΧΦΉΧ’Φ²ΧΦ΄ΧΧ ΧΦΌΧΦΉ ΧΦΌΦ·ΧΦΌΦ΄Χ§Φ°ΧΦΌΦΈΧ©Χ, ΧΦ²ΧΦΈΧ ΧΦΉΧ ΧΦΌΦ΄ΧΦ°ΧΦ΄ΧΧ ΦΈΧ. ΧΦ°ΧΦ·ΧΦΌΧΦΌΧ ΦΌΦΈΧ, ΧΦΌΦΈΧΧ ΧΦ°ΧΦΈΧΧ, ΧΦΈΧ‘ΧΦΌΧ¨. Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ°ΧΧΦΌΧΦΈΧ ΧΧΦΉΧΦ΅Χ¨: ΧΦ·ΧΦΌΧΦΌΧ ΦΌΦΈΧ ΧΦΌΦ°ΧΦ΄Χ§Φ°ΧΦΌΦΈΧ©Χ ΧΦ°ΧΦ·Χ ΦΌΦ΄ΧΦ°Χ¨ΦΈΧ¨ ΧΦΌΦ·ΧΦΌΦ°ΧΦ΄ΧΧ ΦΈΧ.
Rabbi Yirmeya said to Rabbi Abba: And let the Master say it in this way: Both if it is hanging and if it is not hanging, and that is only if it is tied, as Rabba bar bar αΈ€ana said that Rabbi YoαΈ₯anan said: Like the dispute here with regard to the window shutter, so too is the dispute with regard to a bolt that was dragged, which refers to a pole that was stuck through a hole in the door and into the ground in order to hold the door in place. As we learned in a mishna: With regard to a bolt that is dragged, which is not a part of the door itself but is attached to it and is dragged on the ground, one locks with it in the Temple on Shabbat, because the rabbinic decrees are not in effect in the Temple, but not in the rest of the country outside the Temple. And a bolt that is placed alongside the door and not attached, here, in the Temple, and there, outside the Temple, it is prohibited to lock with it on Shabbat. Rabbi Yehuda says: One that was placed is permitted in the Temple and one that is dragged is permitted even in the rest of the country.
ΧΦ°ΧͺΦ·Χ Φ°ΧΦΈΧ: ΧΦ΅ΧΧΦΆΧΧΦΌ Χ ΦΆΧΦΆΧ¨ ΧΦ·Χ ΦΌΦ΄ΧΦ°Χ¨ΦΈΧ¨ Χ©ΧΦΆΧ ΦΌΧΦΉΧ’Φ²ΧΦ΄ΧΧ ΧΦΌΧΦΉ ΧΦΌΦ·ΧΦΌΦ΄Χ§Φ°ΧΦΌΦΈΧ©Χ ΧΦ²ΧΦΈΧ ΧΦΉΧ ΧΦΌΦ΄ΧΦ°ΧΦ΄ΧΧ ΦΈΧ? ΧΦΌΧΧ Χ©ΧΦΆΧ§ΦΌΦΈΧ©ΧΧΦΌΧ¨ ΧΦ°ΧͺΦΈΧΧΦΌΧ ΧΦ°Χ¨ΦΉΧΧ©ΧΧΦΉ ΧΦ·ΧΦΌΦ΄ΧΧ’Φ· ΧΦΈΧΦΈΧ¨ΦΆΧ₯. Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ°ΧΧΦΌΧΦΈΧ ΧΧΦΉΧΦ΅Χ¨: ΧΦΆΧ ΧΦ·Χ£ ΧΦΌΦ·ΧΦΌΦ°ΧΦ΄ΧΧ ΦΈΧ ΧΧΦΌΧͺΦΌΦΈΧ¨. ΧΦΆΧΦΌΦΈΧ ΧΦ΅ΧΧΦΆΧΧΦΌ Χ©ΧΦΆΧΦΌΦ·ΧΦΌΦ°ΧΦ΄ΧΧ ΦΈΧ ΧΦΈΧ‘ΧΦΌΧ¨ β ΧΦΌΦΉΧ Χ©ΧΦΆΧΦ΅ΧΧ ΧΦΉ ΧΦΉΧ Χ§ΦΈΧ©ΧΧΦΌΧ¨ ΧΦ°ΧΦΈΧ ΧͺΦΌΦΈΧΧΦΌΧ, ΧΦ°Χ©ΧΧΦΉΧΦ°ΧΧΦΉ ΧΦΌΧΦ·Χ ΦΌΦ΄ΧΧΧΦΉ ΧΦΌΦ°Χ§ΦΆΧ¨ΦΆΧ ΧΦΈΧΦ΄ΧΧͺ.
And it was taught in a baraita: What is a bolt that is dragged that one locks with it in the Temple but not in the rest of the country? Any bolt that is tied and hangs from the door and one of its edges reaches the ground. Rabbi Yehuda says: That is permitted even in the rest of the country. Rather, what is prohibited in the rest of the country? Any bolt that is neither tied nor hung, and one removes it from the door and places it in a corner.
ΧΦ°ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ°ΧΧΦΉΧ©ΧΦ»Χ’Φ· ΧΦΌΦ·Χ¨ ΧΦ·ΧΦΌΦΈΧ ΧΦ΄Χ©ΦΌΧΦ°ΧΦ΅ΧΧΦΌ ΧΦΌΦ°Χ’ΧΦΌΧΦΌΦΈΧ: ΧΦ·ΧΧ ΧͺΦΌΦ·Χ ΦΌΦΈΧ Χ ΦΆΧΦΆΧ¨ ΧΦ·Χ ΦΌΦ΄ΧΦ°Χ¨ΦΈΧ¨ β Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ±ΧΦ΄ΧΧ’ΦΆΧΦΆΧ¨ ΧΦ΄ΧΧ!
And Rabbi Yehoshua bar Abba said in the name of Ulla: Who is the tanna who taught the halakha of a bolt that is dragged? The tanna is Rabbi Eliezer, whose opinion in this case is identical to his opinion in the mishna with regard to the window shutter. It is certainly referring to a shutter that is attached. If it is not attached, Rabbi Eliezer holds that it is prohibited for use even in the Temple.
ΧΦ²ΧΦ·Χ¨ ΧΦ΅ΧΧΦΌ: ΧΦ²Χ ΦΈΧ ΧΦΌΦ·ΧΦ²ΧΦ·Χ¨Φ΄Χ ΧΦΌΦ΄Χ ΧΦ·ΧΧ ΧͺΦΌΦ·Χ ΦΌΦΈΧ ΧΦΌΦ°ΧͺΦ·Χ Φ°ΧΦΈΧ: Χ§ΦΈΧ ΦΆΧ Χ©ΧΦΆΧΦ΄ΧͺΦ°Χ§Φ΄ΧΧ ΧΦΉ ΧΦΌΦ·Χ’Φ·Χ ΧΦ·ΧΦΌΦ·ΧΦ΄Χͺ ΧΦ΄ΧΦ°ΧΧΦΉΧͺ Χ€ΦΌΧΦΉΧͺΦ΅ΧΦ· ΧΦ°Χ ΧΦΉΧ’Φ΅Χ ΧΦΌΧΦΉ, ΧΦΌΦ΄ΧΦ°ΧΦ·Χ Χ©ΧΦΆΧ§ΦΌΦΈΧ©ΧΧΦΌΧ¨ ΧΦ°ΧͺΦΈΧΧΦΌΧ ΧΦΌΦ·Χ€ΦΌΦΆΧͺΦ·Χ β Χ€ΦΌΧΦΉΧͺΦ΅ΧΦ· ΧΦ°Χ ΧΦΉΧ’Φ΅Χ ΧΦΌΧΦΉ, ΧΦ΅ΧΧ Χ§ΦΈΧ©ΧΧΦΌΧ¨ ΧΦ°ΧͺΦΈΧΧΦΌΧ β ΧΦ΅ΧΧ Χ€ΦΌΧΦΉΧͺΦ΅ΧΦ· ΧΦ°Χ ΧΦΉΧ’Φ΅Χ ΧΦΌΧΦΉ. Χ¨Φ·ΧΦΌΦΈΧ Χ©ΧΦ΄ΧΦ°Χ’ΧΦΉΧ ΧΦΌΦΆΧ ΧΦΌΦ·ΧΦ°ΧΦ΄ΧΧΦ΅Χ ΧΧΦΉΧΦ΅Χ¨: ΧΦ°ΧͺΧΦΌΧ§ΦΌΦΈΧ, ΧΦ·Χ£ Χ’Φ·Χ Χ€ΦΌΦ΄Χ Χ©ΧΦΆΧΦ΅ΧΧ ΧΦΉ Χ§ΦΈΧ©ΧΧΦΌΧ¨.
Rabbi Abba said to Rabbi Yirmeya: It is I who say that this case is in accordance with the opinion of this tanna, as it was taught in the Tosefta: With regard to a reed that the homeowner installed to open and lock the door with it like a bolt, when it is tied and hanging in the entrance, one may open and lock the door with it on Shabbat, and when it is not tied and hanging, one may not open and lock the door with it. Rabban Shimon ben Gamliel says: If it was prepared for that use, it is permitted to use it even if it is not tied. There is an opinion that holds that a bolt need not be attached, and preparation is sufficient to permit its use.
ΧΦΈΧΦ·Χ¨ Χ¨Φ·Χ ΧΦ°ΧΧΦΌΧΦΈΧ ΧΦΌΦ·Χ¨ Χ©ΧΦ΄ΧΧΦ·Χͺ ΧΦΈΧΦ·Χ¨ Χ¨Φ·Χ ΧΦ·Χ‘ΦΌΦ΄Χ ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦΌΦ΄Χ ΧΧΦΉΧΦΈΧ ΦΈΧ: ΧΦ²ΧΦΈΧΦΈΧ ΧΦΌΦ°Χ¨Φ·ΧΦΌΦΈΧ Χ©ΧΦ΄ΧΦ°Χ’ΧΦΉΧ ΧΦΌΦΆΧ ΧΦΌΦ·ΧΦ°ΧΦ΄ΧΧΦ΅Χ.
Rav Yehuda bar Sheilat said that Rav Asi said that Rabbi YoαΈ₯anan said: The halakha in this case is in accordance with the opinion of Rabban Shimon ben Gamliel.
ΧΦΌΧΦ΄Χ ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦΌΦ΄Χ ΧΧΦΉΧΦΈΧ ΦΈΧ ΧΦΈΧΦ΄Χ? ΧΦ°ΧΦΈΧͺΦ°Χ Φ·Χ: ΧΦΌΧΧ ΧΦΌΦ΄Χ‘ΦΌΧΦΌΧΦ΅Χ ΧΦ·ΧΦΌΦ΅ΧΦ΄ΧΧ
The Gemara asks: Did Rabbi YoαΈ₯anan really say this? Didnβt we learn in the mishna: All covers of vessels
Χ©ΧΦΆΧΦΌΦ΅Χ©Χ ΧΦΈΧΦΆΧ ΧΦΌΦ΅ΧΧͺ ΧΦ²ΧΦ΄ΧΧΦΈΧ Χ Φ΄ΧΧΦΌΦΈΧΦ΄ΧΧ ΧΦΌΦ·Χ©ΦΌΧΦ·ΧΦΌΦΈΧͺ. ΧΦ°ΧΦΈΧΦ·Χ¨ Χ¨Φ·Χ ΧΦ°ΧΧΦΌΧΦΈΧ ΧΦΌΦ·Χ¨ Χ©ΧΦ΅ΧΧΦΈΧ ΧΦΈΧΦ·Χ¨ Χ¨Φ·Χ ΧΦ·Χ‘ΦΌΦ΄Χ ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦΌΦ΄Χ ΧΧΦΉΧΦΈΧ ΦΈΧ: ΧΦ°ΧΧΦΌΧ Χ©ΧΦΆΧΦΌΦ΅Χ©Χ ΧͺΦΌΧΦΉΧ¨Φ·Χͺ ΧΦΌΦ°ΧΦ΄Χ Χ’Φ²ΧΦ΅ΧΧΦΆΧ.
that have a handle may be moved on Shabbat. And Rav Yehuda bar Sheila said that Rav Asi said that Rabbi YoαΈ₯anan said: And that is specifically when the status of a vessel applies to them, i.e., when the cover itself is suited for use as a vessel. This is contrary to the opinion of Rabban Shimon ben Gamliel, who holds that preparation alone is sufficient.
ΧΦ°ΧΦ΄Χ ΧͺΦΌΦ΅ΧΧΦΈΧ: ΧΦΈΧΦΈΧ Χ ΦΈΧΦ΅Χ ΧΦΌΦ°ΧΦ΄ΧΧΦΌΦΈΧ ΧͺΦΌΧΦΉΧ¨Φ·Χͺ ΧΦΌΦ°ΧΦ΄Χ Χ’ΦΈΧΦΈΧΧ, ΧΦΌΧΦ΄Χ ΧΦΌΦΈΧ’Φ΅Χ Χ¨Φ·ΧΦΌΦΈΧ Χ©ΧΦ΄ΧΦ°Χ’ΧΦΉΧ ΧΦΌΦΆΧ ΧΦΌΦ·ΧΦ°ΧΦ΄ΧΧΦ΅Χ ΧͺΦΌΧΦΉΧ¨Φ·Χͺ ΧΦΌΦ°ΧΦ΄Χ Χ’ΦΈΧΦΈΧΧ? ΧΦ°ΧΦΈΧͺΦ·Χ Φ°ΧΦΈΧ: ΧΦ²Χ¨Φ΄ΧΦΌΧΦΉΧͺ Χ©ΧΦΆΧ ΧΦΌΦΆΧ§ΦΆΧ Χ©ΧΦΆΧΦΌΦ°ΧΦΈΧ¨ΦΈΧ ΧΦ°Χ©ΧΦ΅Χ Χ’Φ΅Χ¦Φ΄ΧΧ, ΧΦ°Χ Φ΄ΧΦ°ΧΦ·ΧΦ° Χ’Φ²ΧΦ΅ΧΧΦΆΧ ΧΦ΄ΧΧ©ΧΦ΄ΧΧΦΈΧ β Χ¦ΦΈΧ¨Φ΄ΧΧΦ° ΧΦ°Χ§Φ·Χ©ΦΌΧΦ΅Χ¨. Χ¨Φ·ΧΦΌΦΈΧ Χ©ΧΦ΄ΧΦ°Χ’ΧΦΉΧ ΧΦΌΦΆΧ ΧΦΌΦ·ΧΦ°ΧΦ΄ΧΧΦ΅Χ ΧΧΦΉΧΦ΅Χ¨: ΧΦ΅ΧΧ Χ¦ΦΈΧ¨Φ΄ΧΧΦ° ΧΦ°Χ§Φ·Χ©ΦΌΧΦ΅Χ¨.
And if you say: Here, too, Rabban Shimon ben Gamliel is referring to a case where the status of a vessel applies to the reed, does Rabban Shimon ben Gamliel require that the status of a vessel apply to it? Wasnβt it taught in a baraita: With regard to hard branches of a palm tree that one cut for firewood or for construction and then he reconsidered their designation and decided to use them for sitting, he must tie the branches together on Shabbat eve so that they will not be set-aside. Rabban Shimon ben Gamliel says: He need not tie them together, and nevertheless, it is permitted to move them. Rabban Shimon ben Gamliel does not require that one render it a vessel. Thought is sufficient.
Χ¨Φ·ΧΦΌΦ΄Χ ΧΧΦΉΧΦΈΧ ΦΈΧ Χ‘Φ°ΧΦ΄ΧΧ¨ΦΈΧ ΧΦ΅ΧΧΦΌ ΧΦΌΦ°ΧΧΦΉΧͺΦ΅ΧΧΦΌ ΧΦΌΦ·ΧΦ²ΧΦΈΧ ΧΦΌΧ€Φ°ΧΦ΄ΧΧ Χ’Φ²ΧΦ΅ΧΧΦΌ ΧΦΌΦ·ΧΦ²ΧΦΈΧ.
The Gemara answers: Rabbi YoαΈ₯anan holds in accordance with the opinion of Rabban Shimon ben Gamliel in one matter and disagrees with him in one matter.
ΧΦΌΦ°Χ¨Φ·Χ©Χ Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ΄Χ¦Φ°ΧΦΈΧ§ Χ Φ·Χ€ΦΌΦΈΧΦΈΧ ΧΦ·Χ€ΦΌΦ΄ΧͺΦ°ΧΦΈΧ ΧΦ°Χ¨Φ΅ΧΧ©Χ ΧΦΌΦΈΧΧΦΌΧͺΦΈΧ: ΧΦ²ΧΦΈΧΦΈΧ ΧΦΌΦ°Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ±ΧΦ΄ΧΧ’ΦΆΧΦΆΧ¨. ΧΦ΅ΧͺΦ΄ΧΧ Χ¨Φ·Χ Χ’Φ·ΧΦ°Χ¨ΦΈΧ: ΧΦΌΧΦ΄ΧΦΌΦ΄ΧΦ°Χ¨Φ΅ΧΧΦΆΧ ΧΦΈΧΦ·ΧΦ°Χ ΧΦΌ Χ©ΧΦΆΧ€ΦΌΧΦΉΧ§Φ°Χ§Φ΄ΧΧ ΧΦΌΧΧΦΉΧΦ°ΧΦ΄ΧΧ ΧΦ°Χ§ΧΦΉΧ©ΧΦ°Χ¨Φ΄ΧΧ ΧΦΌΦ°Χ©ΧΦ·ΧΦΌΦΈΧͺ!
Rabbi YitzαΈ₯ak taught at the entrance of the house of the Exilarch: The halakha is in accordance with the opinion of Rabbi Eliezer in the matter of a window shutter. Rav Amram raised an objection from that we learned explicitly in a mishna: And from their statements and their actions, we derived that one may seal a window, and measure, and tie a knot on Shabbat. Apparently, one may shutter the window under any circumstances, not only when the shutter was prepared for use, as Rabbi Eliezer said.
ΧΦ²ΧΦ·Χ¨ ΧΦ΅ΧΧΦΌ [ΧΦ·ΧΦΌΦΈΧΦ΅Χ]: ΧΦ·ΧΧ ΧΦΌΦ·Χ’Φ°ΧͺΦΌΦΈΧΧΦ° β ΧΦ΄Χ©ΦΌΧΧΦΌΧ ΧΦΌΦ°Χ§ΦΈΧͺΦΈΧ Φ΅Χ Χ‘Φ°ΧͺΦΈΧΦΈΧ, Χ ΦΆΧΦΆΧ¨ ΧΦ·Χ ΦΌΦ΄ΧΦ°Χ¨ΦΈΧ¨ Χ ΦΈΧΦ΅Χ Χ‘Φ°ΧͺΦΈΧΦΈΧ ΧΦ΄ΧΧ. ΧΦ·ΧΦ²Χ€Φ΄ΧΧΦΌΧΦΌ ΧΦΈΧΦ΄Χ β ΧΦ·Χ’Φ²Χ©ΧΦΆΧ Χ¨Φ·Χ.
Abaye said to Rav Amram: What is your opinion, that the proof is decisive because it was taught in the mishna unattributed and the halakha is in accordance with an unattributed mishna? The mishna with regard to a bolt that is dragged is also an unattributed mishna. The halakha should be in accordance with that mishna as well. The Gemara concludes: And even so, an action is greater. Even though the two mishnayot are of equal weight, since one of them not only cites an unattributed opinion but also relates an incident where the Sages shuttered a window, that source is decisive.
ΧΦ·ΧͺΦ°Χ Φ΄ΧΧ³ ΧΦΌΧΧ ΧΦΌΦ΄ΧΧ‘ΦΌΧΦΌΧΦ΅Χ ΧΦ·ΧΦΌΦ΅ΧΦ΄ΧΧ Χ©ΧΦΆΧΦΌΦ΅Χ©Χ ΧΦΈΧΦΆΧ ΧΦΌΦ΅ΧΧͺ ΧΦ²ΧΦ΄ΧΧΦΈΧ β Χ Φ΄ΧΧΦΌΦΈΧΦ΄ΧΧ ΧΦΌΦ·Χ©ΦΌΧΦ·ΧΦΌΦΈΧͺ. ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦΌΦ΄Χ ΧΧΦΉΧ‘Φ΅Χ: ΧΦΌΦ·ΧΦΌΦΆΧ ΧΦΌΦ°ΧΦΈΧ¨Φ΄ΧΧ ΧΦ²ΧΧΦΌΧ¨Φ΄ΧΧ β ΧΦΌΦ°ΧΦ΄ΧΧ‘ΦΌΧΦΌΧ Χ§Φ·Χ¨Φ°Χ§ΦΈΧ’ΧΦΉΧͺ, ΧΦ²ΧΦΈΧ ΧΦΌΦ°ΧΦ΄ΧΧ‘ΦΌΧΦΌΧ ΧΦ·ΧΦΌΦ΅ΧΦ΄ΧΧ β ΧΦΌΦ΅ΧΧ ΧΦΌΦΈΧΦ° ΧΦΌΧΦ΅ΧΧ ΧΦΌΦΈΧΦ° Χ Φ΄ΧΧΦΌΦΈΧΦ΄ΧΧ ΧΦΌΦ·Χ©ΦΌΧΦ·ΧΦΌΦΈΧͺ.
MISHNA: All covers of vessels that have a handle may be moved on Shabbat. Rabbi Yosei said: In what case is this statement said? In the case of a cover for the ground, i.e., the cover of a pit; however, with regard to covers of vessels, both in this case and in that case, even if they do not have handles, they may be moved on Shabbat.
ΧΦΌΦ°ΧΦΈΧ³ ΧΦΈΧΦ·Χ¨ Χ¨Φ·Χ ΧΦ°ΧΧΦΌΧΦΈΧ ΧΦΌΦ·Χ¨ Χ©ΧΦ΅ΧΧΦΈΧ ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ·Χ‘ΦΌΦ΄Χ ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦΌΦ΄Χ ΧΧΦΉΧΦΈΧ ΦΈΧ: ΧΦ°ΧΧΦΌΧ Χ©ΧΦΆΧΦΌΦ΅Χ©Χ ΧͺΦΌΧΦΉΧ¨Φ·Χͺ ΧΦΌΦ°ΧΦ΄Χ Χ’Φ²ΧΦ΅ΧΧΦΆΧ. ΧΦΌΦ°ΧΧΦΌΧΦΌΦ΅Χ Χ’ΦΈΧΦ°ΧΦΈΧ ΧΦΌΦ΄Χ‘ΦΌΧΦΌΧ Χ§Φ·Χ¨Φ°Χ§ΦΈΧ’ΧΦΉΧͺ, ΧΦ΄Χ ΧΦ΅Χ©Χ ΧΦΈΧΦΆΧ ΧΦΌΦ΅ΧΧͺ ΧΦ²ΧΦ΄ΧΧΦΈΧ β ΧΦ΄ΧΧ, ΧΦ΄Χ ΧΦΈΧ β ΧΦΈΧ. ΧΦΌΦ΄Χ‘ΦΌΧΦΌΧ ΧΦ·ΧΦΌΦ΅ΧΦ΄ΧΧ, ΧΦ·Χ£ Χ’Φ·Χ ΧΦΌΦ·Χ ΧΦΌΦ°ΧΦ΅ΧΧ ΧΦΈΧΦΆΧ ΧΦΌΦ΅ΧΧͺ ΧΦ²ΧΦ΄ΧΧΦΈΧ.
GEMARA: Rav Yehuda bar Sheila said that Rabbi Asi said that Rabbi YoαΈ₯anan said: And this applies specifically when the status of a vessel applies to them and they are suited for some use. The Gemara adds: Everyone holds that with regard to a cover for the ground, if it has a handle, yes, it is permitted to move it, and if not, no, it is prohibited to move it; with regard to a cover of a vessel, even if it does not have a handle, it is permitted to move it.
ΧΦΌΦ΄Χ Χ€ΦΌΦ°ΧΦ΄ΧΧΦ΄Χ ΧΦΌΦ°ΧΦ΅ΧΦ΄ΧΧ ΧΦΌΦ°ΧΦ·ΧΦΌΦ°Χ¨Φ΄ΧΧ Φ°ΧΧΦΌ ΧΦΌΦ°ΧΦ·Χ¨Φ°Χ’ΦΈΧ. ΧΦΈΧ¨ Χ‘ΦΈΧΦ·Χ¨ ΧΦΌΦΈΧΦ°Χ¨Φ΄ΧΧ Φ·Χ, ΧΦΌΧΦΈΧ¨ Χ‘ΦΈΧΦ·Χ¨ ΧΦΈΧ ΧΦΌΦΈΧΦ°Χ¨Φ΄ΧΧ Φ·Χ.
When they disagree in the mishna, it is with regard to vessels that one attached to the ground. This Sage, the first tanna, holds that we issue a decree according to which it is prohibited to move the cover of a vessel attached to the ground due to the concern that one will move a cover for the ground itself, and that Sage, Rabbi Yosei, holds that we do not issue a decree.
ΧΦ΄ΧΧ©ΦΌΧΦΈΧ ΦΈΧ ΧΦ·ΧΦ²Χ¨Φ΄ΧΧ ΦΈΧ: ΧΦΌΦ΄Χ Χ€ΦΌΦ°ΧΦ΄ΧΧΦ΄Χ ΧΦΌΦ°ΧΦ΄ΧΧ‘ΦΌΧΦΌΧ ΧͺΦΌΦ·Χ ΦΌΧΦΌΧ¨, ΧΦΈΧ¨ ΧΦ°ΧΦ·ΧΦΌΦ΅Χ ΧΦ΅ΧΧΦΌ ΧΦ°ΧΦ΄ΧΧ‘ΦΌΧΦΌΧ Χ§Φ·Χ¨Φ°Χ§Φ·Χ’, ΧΦΌΧΦΈΧ¨ ΧΦ°ΧΦ·ΧΦΌΦ΅Χ ΧΦ΅ΧΧΦΌ ΧΦ°ΧΦ΄ΧΧ‘ΦΌΧΦΌΧ ΧΦΌΦ΅ΧΦ΄ΧΧ.
Another version of this statement: When they disagree in the mishna, it is with regard to the cover of an oven; this Sage likens it to a cover for the ground, and this Sage likens it to a cover of a vessel.
ΧΧΧ¨Χ Χ’ΧΧ ΧΧ ΧΧΧΧΧ
ΧΦ·ΧͺΦ°Χ Φ΄ΧΧ³ ΧΦ°Χ€Φ·Χ ΦΌΦ΄ΧΧ ΧΦ²Χ€Φ΄ΧΧΦΌΧΦΌ ΧΦ·Χ¨Φ°ΧΦΌΦ·Χ’ ΧΦ°ΧΦΈΧΦ΅Χ©Χ Χ§ΧΦΌΧ€ΦΌΧΦΉΧͺ Χ©ΧΦΆΧ ΧͺΦΌΦΆΧΦΆΧ ΧΦ°Χ©ΧΦΆΧ ΧͺΦΌΦ°ΧΧΦΌΧΦΈΧ ΧΦ΄Χ€ΦΌΦ°Χ Φ΅Χ ΧΦΈΧΧΦΉΧ¨Φ°ΧΦ΄ΧΧ, ΧΦΌΧΦ΄Χ€ΦΌΦ°Χ Φ΅Χ ΧΦΌΦ΄ΧΦΌΧΦΌΧ ΧΦΌΦ΅ΧΧͺ ΧΦ·ΧΦΌΦ΄ΧΦ°Χ¨ΦΈΧ©Χ. ΧΦ²ΧΦΈΧ ΧΦΉΧ ΧΦΆΧͺ ΧΦΈΧΧΦΉΧ¦ΦΈΧ¨.
MISHNA: On Shabbat, one may move even four or five baskets of straw and baskets of produce, due to the guests, who require that place to sit, and due to suspension of Torah study in the study hall, where space is required to seat the students. However, one may not move these items to create space in the storeroom.
ΧΦ°Χ€Φ·Χ ΦΌΦ΄ΧΧ ΧͺΦΌΦ°Χ¨ΧΦΌΧΦΈΧ ΧΦ°ΧΧΦΉΧ¨ΦΈΧ, ΧΦΌΧΦ°ΧΦ·ΧΧ, ΧΦΌΧΦ·Χ’Φ²Χ©ΧΦ΅Χ¨ Χ¨Φ΄ΧΧ©ΧΧΦΉΧ Χ©ΧΦΆΧ ΦΌΦ΄ΧΧΦ°ΧΦΈΧΦΌ ΧͺΦΌΦ°Χ¨ΧΦΌΧΦΈΧͺΧΦΉ, ΧΦΌΧΦ·Χ’Φ²Χ©ΧΦ΅Χ¨ Χ©ΧΦ΅Χ Φ΄Χ ΧΦ°ΧΦΆΧ§Φ°ΧΦΌΦ΅Χ©Χ Χ©ΧΦΆΧ ΦΌΦ΄Χ€Φ°ΧΦΌΧΦΌ, ΧΦ°ΧΦ·ΧͺΦΌΧΦΉΧ¨Φ°ΧΧΦΉΧ‘ ΧΦ·ΧΦΌΦΈΧΦ΅Χ©Χ ΧΦ΄Χ€ΦΌΦ°Χ Φ΅Χ Χ©ΧΦΆΧΧΦΌΧ ΧΦ·ΧΦ²ΧΦΈΧ ΧΦ°Χ’Φ΄ΧΦΌΦ΄ΧΧ.
One may move ritually pure teruma, although it may only be eaten by a priest; and doubtfully tithed produce [demai], which may not be eaten until tithes are separated from it due to concern that an am haβaretz did not separate its tithes; and first tithe whose teruma of the tithe has already been taken and given to priests; and second tithe and consecrated items that were redeemed; and even dry lupine, which is not fit for consumption by a person, because it is goat food.
ΧΦ²ΧΦΈΧ ΧΦΉΧ ΧΦΆΧͺ ΧΦ·ΧΦΌΦΆΧΦΆΧ, ΧΦ°ΧΦΉΧ ΧΦΆΧͺ ΧΦ·Χ’Φ²Χ©ΧΦ΅Χ¨ [Χ¨Φ΄ΧΧ©ΧΧΦΉΧ] Χ©ΧΦΆΧΦΌΦΉΧ Χ Φ΄ΧΦΌΦ°ΧΦΈΧ ΧͺΦΌΦ°Χ¨ΧΦΌΧΦΈΧͺΧΦΉ, ΧΦ°ΧΦΉΧ ΧΦΆΧͺ ΧΦ·Χ’Φ²Χ©ΧΦ΅Χ¨ Χ©ΧΦ΅Χ Φ΄Χ ΧΦ°ΧΦΆΧ§Φ°ΧΦΌΦ΅Χ©Χ Χ©ΧΦΆΧΦΌΦΉΧ Χ Φ΄Χ€Φ°ΧΦΌΧΦΌ, ΧΦ°ΧΦΉΧ ΧΦΆΧͺ ΧΦ·ΧΦΌΧΦΌΧ£, ΧΦ°ΧΦΈΧ ΧΦΆΧͺ ΧΦ·ΧΦ·Χ¨Φ°ΧΦΌΦΈΧ. Χ¨Φ·ΧΦΌΦ΄Χ Χ©ΧΦ΄ΧΦ°Χ’ΧΦΉΧ ΧΦΌΦΆΧ ΧΦΌΦ·ΧΦ°ΧΦ΄ΧΧΦ΅Χ ΧΦ·ΧͺΦΌΦ΄ΧΧ¨ ΧΦΌΦ·ΧΦΌΧΦΌΧ£, ΧΦ΄Χ€ΦΌΦ°Χ Φ΅Χ Χ©ΧΦΆΧΧΦΌΧ ΧΦ·ΧΦ²ΧΦ·Χ Χ’ΧΦΉΧ¨Φ°ΧΦ΄ΧΧ.
However, one may neither move untithed produce, nor first tithe whose teruma has not been taken, nor second tithe and consecrated items that were not redeemed, nor raw arum and raw mustard, as all of these items are not fit for consumption and are therefore set aside. Rabban Shimon ben Gamliel permits moving in the case of arum because it is food for ravens.
ΧΦ²ΧΦ΄ΧΧΦ΅Χ Χ§Φ·Χ©Χ ΧΦ·ΧΦ²ΧΦ΄ΧΧΦ΅Χ Χ’Φ΅Χ¦Φ΄ΧΧ ΧΦ·ΧΦ²ΧΦ΄ΧΧΦ΅Χ ΧΦ°Χ¨ΦΈΧΦ΄ΧΧ, ΧΦ΄Χ ΧΦ΄ΧͺΦ°Χ§Φ΄ΧΧ ΦΈΧ ΧΦ°ΧΦ·ΧΦ²ΧΦ·Χ ΧΦΌΦ°ΧΦ΅ΧΦΈΧ β ΧΦ°ΧΦ·ΧΦ°ΧΦ°ΧΦ΄ΧΧ ΧΧΦΉΧͺΦΈΧ. ΧΦ°ΧΦ΄Χ ΧΦΈΧΧ β ΧΦ΅ΧΧ ΧΦ°ΧΦ·ΧΦ°ΧΦ°ΧΦ΄ΧΧ ΧΧΦΉΧͺΦΈΧ.
With regard to bundles of straw, and bundles of wood, and bundles of twigs, if one prepared them on Shabbat eve for animal food, one may move them. And if not, one may not move them.
ΧΦΌΦ°ΧΦΈΧ³ ΧΦ·Χ©ΧΦ°ΧͺΦΌΦΈΧ ΧΦΈΧΦ΅Χ©Χ ΧΦ°Χ€Φ·Χ ΦΌΦ΄ΧΧ, ΧΦ·Χ¨Φ°ΧΦΌΦ·Χ’ ΧΦ΄ΧΧΦΌΦ·Χ’Φ°ΧΦΈΧ?!
GEMARA: The Gemara asks: Now that the mishna stated that one may move five baskets, is mentioning four baskets necessary?
ΧΦΈΧΦ·Χ¨ Χ¨Φ·Χ ΧΦ΄Χ‘Φ°ΧΦΌΦΈΧ: ΧΦ·Χ¨Φ°ΧΦΌΦ·Χ’ ΧΦ΅ΧΦΈΧΦ΅Χ©Χ, (ΧΦ΄ΧΧΦΌΦΈΧ ΧΦ°ΧΦΈΧΦ°Χ¨Φ΄Χ: ΧΦ·Χ¨Φ°ΧΦΌΦ·Χ’ ΧΦ΅ΧΧΦΉΧ¦ΦΈΧ¨ Χ§ΦΈΧΦΈΧ) ΧΦ°ΧΦΈΧΦ΅Χ©Χ ΧΦ΅ΧΧΦΉΧ¦ΦΈΧ¨ ΧΦΌΦΈΧΧΦΉΧ.
Rav αΈ€isda said: The mishna means that one may move four out of five baskets, but not all of them. Some say: It is permitted to move four baskets from a small storeroom and five baskets from a large storeroom.
ΧΦΌΧΦ·ΧΧ Χ΄ΧΦ²ΧΦΈΧ ΧΦΉΧ ΧΦΆΧͺ ΧΦΈΧΧΦΉΧ¦ΦΈΧ¨Χ΄ β Χ©ΧΦΆΧΦΌΦΉΧ ΧΦ·ΧͺΦ°ΧΦ΄ΧΧ ΧΦΌΦΈΧΧΦΉΧ¦ΦΈΧ¨ ΧͺΦΌΦ°ΧΦ΄ΧΦΌΦΈΧ, ΧΦΌΧΦ·Χ ΦΌΦ΄Χ β Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ°ΧΧΦΌΧΦΈΧ ΧΦ΄ΧΧ, ΧΦΌΦ°ΧΦ΄ΧΧͺ ΧΦ΅ΧΧΦΌ ΧΧΦΌΧ§Φ°Χ¦ΦΆΧ.
The Gemara asks: And what then is the meaning of: However, one may not move these items to create space in the storeroom? It means that one may not use the storeroom for the first time. If he has never taken supplies from this storeroom, he may not begin moving baskets from it. And whose opinion is cited in this mishna? It is the opinion of Rabbi Yehuda, who is of the opinion that this constitutes a prohibition of set-aside. The contents of a storeroom that was never used are set-aside.
ΧΦΌΧ©ΧΦ°ΧΧΦΌΧΦ΅Χ ΧΦΈΧΦ·Χ¨: ΧΦ·Χ¨Φ°ΧΦΌΦ·Χ’ ΧΦ°ΧΦΈΧΦ΅Χ©Χ
And Shmuel says: The difficulty in the mishna should be explained as a figure of speech: Four and five,
