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Today's Daf Yomi

July 10, 2020 | 讬状讞 讘转诪讜讝 转砖状驻

Masechet Shabbat is sponsored in memory of Elliot Freilich, Eliyahu Daniel ben Bar Tzion David Halevi z"l by a group of women from Kehilath Jeshurun, Manhattan.

  • This month's learning is dedicated by Debbie and Yossi Gevir to Rabbanit Michelle and the Hadran Zoom group for their kindness, support, and care during a medically challenging year.

Shabbat 126

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.

讘讬谉 拽砖讜专 讘讬谉 砖讗讬谞讜 拽砖讜专 讜讛讜讗 砖诪转讜拽谉

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.

讗诪专 诇讬讛 专讘讬 讬专诪讬讛 讜诇讬诪讗 诪专 讘讬谉 转诇讜讬 讜讘讬谉 砖讗讬谞讜 转诇讜讬 讜讛讜讗 砖拽砖讜专 讚讗诪专 专讘讛 讘专 讘专 讞谞讛 讗诪专 专讘讬 讬讜讞谞谉 讻诪讞诇讜拽转 讻讗谉 讻讱 诪讞诇讜拽转 讘谞讙专 讛谞讙专专 讚转谞谉 谞讙专 讛谞讙专专 谞讜注诇讬谉 讘讜 讘诪拽讚砖 讗讘诇 诇讗 讘诪讚讬谞讛 讜讛诪讜谞讞 讻讗谉 讜讻讗谉 讗住讜专 专讘讬 讬讛讜讚讛 讗讜诪专 讛诪讜谞讞 讘诪拽讚砖 讜讛谞讙专专 讘诪讚讬谞讛

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 岣na said that Rabbi Yo岣nan 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.

讜转谞讬讗 讗讬讝讛讜 谞讙专 讛谞讙专专 砖谞讜注诇讬谉 讘讜 讘诪拽讚砖 讗讘诇 诇讗 讘诪讚讬谞讛 讻诇 砖拽砖讜专 讜转诇讜讬 讜专讗砖讜 诪讙讬注 诇讗专抓 专讘讬 讬讛讜讚讛 讗讜诪专 讝讛 讗祝 讘诪讚讬谞讛 诪讜转专 讗诇讗 讗讬讝讛讜 砖讘诪讚讬谞讛 讗住讜专 讻诇 砖讗讬谞讜 诇讗 拽砖讜专 讜诇讗 转诇讜讬 讜砖讜诪讟讜 讜诪谞讬讞讜 讘拽专谉 讝讜讬转

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.

讜讗诪专 专讘讬 讬讛讜砖注 讘专 讗讘讗 诪砖诪讬讛 讚注讜诇讗 诪讗谉 转谞讗 谞讙专 讛谞讙专专 专讘讬 讗诇讬注讝专 讛讬讗

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.

讗诪专 诇讬讛 讗谞讗 讚讗诪专讬 讻讬 讛讗讬 转谞讗 讚转谞讬讗 拽谞讛 砖讛转拽讬谞讜 讘注诇 讛讘讬转 诇讛讬讜转 驻讜转讞 讜谞讜注诇 讘讜 讘讝诪谉 砖拽砖讜专 讜转诇讜讬 讘驻转讞 驻讜转讞 讜谞讜注诇 讘讜 讗讬谉 拽砖讜专 讜转诇讜讬 讗讬谉 驻讜转讞 讜谞讜注诇 讘讜 专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 讗讜诪专 诪转讜拽谉 讗祝 注诇 驻讬 砖讗讬谞讜 拽砖讜专

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.

讗诪专 专讘 讬讛讜讚讛 讘专 砖讬诇转 讗诪专 专讘 讗住讬 讗诪专 专讘讬 讬讜讞谞谉 讛诇讻讛 讻专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇

Rav Yehuda bar Sheilat said that Rav Asi said that Rabbi Yo岣nan said: The halakha in this case is in accordance with the opinion of Rabban Shimon ben Gamliel.

讜诪讬 讗诪专 专讘讬 讬讜讞谞谉 讛讻讬 讜讛转谞谉 讻诇 讻住讜讬讬 讛讻诇讬诐

The Gemara asks: Did Rabbi Yo岣nan really say this? Didn鈥檛 we learn in the mishna: All covers of vessels

砖讬砖 诇讛诐 讘讬转 讗讞讬讝讛 谞讬讟诇讬谉 讘砖讘转 讜讗诪专 专讘 讬讛讜讚讛 讘专 砖讬诇讗 讗诪专 专讘 讗住讬 讗诪专 专讘讬 讬讜讞谞谉 讜讛讜讗 砖讬砖 转讜专转 讻诇讬 注诇讬讛谉

that have a handle may be moved on Shabbat. And Rav Yehuda bar Sheila said that Rav Asi said that Rabbi Yo岣nan 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.

讜讻讬 转讬诪讗 讛讻讗 谞诪讬 讚讗讬讻讗 转讜专转 讻诇讬 注诇讬讜 讜诪讬 讘注讬 专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 转讜专转 讻诇讬 注诇讬讜 讜讛转谞讬讗 讞专讬讜转 砖诇 讚拽诇 砖讙讚专谉 诇砖诐 注爪讬诐 讜谞诪诇讱 注诇讬讛谉 诇讬砖讬讘讛 爪专讬讱 诇拽砖专 专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 讗讜诪专 讗讬谉 爪专讬讱 诇拽砖专

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鈥檛 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.

专讘讬 讬讜讞谞谉 住讘讬专讗 诇讬讛 讻讜讜转讬讛 讘讞讚讗 讜驻诇讬讙 注诇讬讛 讘讞讚讗

The Gemara answers: Rabbi Yo岣nan holds in accordance with the opinion of Rabban Shimon ben Gamliel in one matter and disagrees with him in one matter.

讚专砖 专讘讬 讬爪讞拽 谞驻讞讗 讗驻转讞讗 讚专讬砖 讙诇讜转讗 讛诇讻讛 讻专讘讬 讗诇讬注讝专 诪转讬讘 专讘 注诪专诐 讜诪讚讘专讬讛诐 诇诪讚谞讜 砖驻讜拽拽讬谉 讜诪讜讚讚讬谉 讜拽讜砖专讬谉 讘砖讘转

Rabbi Yitz岣k 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.

讗诪专 诇讬讛 [讗讘讬讬] 诪讗讬 讚注转讬讱 诪砖讜诐 讚拽转谞讬 住转诪讗 谞讙专 讛谞讙专专 谞诪讬 住转诪讗 讛讬讗 讜讗驻讬诇讜 讛讻讬 诪注砖讛 专讘:

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.

诪转谞讬壮 (讻诇) 讻讬住讜讬 讛讻诇讬诐 砖讬砖 诇讛诐 讘讬转 讗讞讬讝讛 谞讬讟诇讬谉 讘砖讘转 讗诪专 专讘讬 讬讜住讬 讘诪讛 讚讘专讬诐 讗诪讜专讬诐 讘讻讬住讜讬 拽专拽注讜转 讗讘诇 讘讻讬住讜讬 讛讻诇讬诐 讘讬谉 讻讱 讜讘讬谉 讻讱 谞讬讟诇讬谉 讘砖讘转:

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.

讙诪壮 讗诪专 专讘 讬讛讜讚讛 讘专 砖讬诇讗 讗诪专 专讘讬 讗住讬 讗诪专 专讘讬 讬讜讞谞谉 讜讛讜讗 砖讬砖 转讜专转 讻诇讬 注诇讬讛谉 讚讻讜诇讬 注诇诪讗 讻住讜讬 拽专拽注讜转 讗诐 讬砖 诇讛谉 讘讬转 讗讞讬讝讛 讗讬谉 讗讬 诇讗 诇讗 讻住讜讬 讛讻诇讬诐 讗祝 注诇 讙讘 讚讗讬谉 诇讛诐 讘讬转 讗讞讬讝讛

GEMARA: Rav Yehuda bar Sheila said that Rabbi Asi said that Rabbi Yo岣nan 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.

讻讬 驻诇讬讙讬 讘讻诇讬诐 讚讞讘专讬谞讛讜 讘讗专注讗 诪专 住讘专 讙讝专讬谞谉 讜诪专 住讘专 诇讗 讙讝专讬谞谉

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.

诇讬砖谞讗 讗讞专讬谞讗 讻讬 驻诇讬讙讬 讘讻讬住讜讬 转谞讜专 诪专 诪讚诪讬 诇讬讛 诇讻讬住讜讬 拽专拽注 讜诪专 诪讚诪讬 诇讬讛 诇讻讬住讜讬 讻诇讬诐:

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.

讛讚专谉 注诇讱 讻诇 讛讻诇讬诐

 

诪转谞讬壮 诪驻谞讬谉 讗驻讬诇讜 讗专讘注 讜讞诪砖 拽讜驻讜转 砖诇 转讘谉 讜砖诇 转讘讜讗讛 诪驻谞讬 讛讗讜专讞讬诐 讜诪驻谞讬 讘讟讜诇 讘讬转 讛诪讚专砖 讗讘诇 诇讗 讗转 讛讗讜爪专

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.

诪驻谞讬谉 转专讜诪讛 讟讛讜专讛 讜讚诪讗讬 讜诪注砖专 专讗砖讜谉 砖谞讬讟诇讛 转专讜诪转讜 讜诪注砖专 砖谞讬 讜讛拽讚砖 砖谞驻讚讜 讜讛转讜专诪讜住 讛讬讘砖 诪驻谞讬 砖讛讜讗 诪讗讻诇 诇注讝讬诐

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鈥檃retz 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.

讗讘诇 诇讗 讗转 讛讟讘诇 讜诇讗 讗转 诪注砖专 [专讗砖讜谉] 砖诇讗 谞讟诇讛 转专讜诪转讜 讜诇讗 讗转 诪注砖专 砖谞讬 讜讛拽讚砖 砖诇讗 谞驻讚讜 讜诇讗 讗转 讛诇讜祝 讜诇讗 讗转 讛讞专讚诇 专讘讬 砖诪注讜谉 讘谉 讙诪诇讬讗诇 诪转讬专 讘诇讜祝 诪驻谞讬 砖讛讜讗 诪讗讻诇 注讜专讘讬谉

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.

讞讘讬诇讬 拽砖 讜讞讘讬诇讬 注爪讬诐 讜讞讘讬诇讬 讝专讚讬诐 讗诐 讛转拽讬谞谉 诇诪讗讻诇 讘讛诪讛 诪讟诇讟诇讬谉 讗讜转谉 讜讗诐 诇讗讜 讗讬谉 诪讟诇讟诇讬谉 讗讜转谉

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.

讙诪壮 讛砖转讗 讞诪砖 诪驻谞讬谉 讗专讘注 诪讬讘注讬讗

GEMARA: The Gemara asks: Now that the mishna stated that one may move five baskets, is mentioning four baskets necessary?

讗诪专 专讘 讞住讚讗 讗专讘注 诪讞诪砖 (讗讬讻讗 讚讗诪专讬 讗专讘注 诪讗讜爪专 拽讟谉) 讜讞诪砖 诪讗讜爪专 讙讚讜诇

Rav 岣sda 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.

讜诪讗讬 讗讘诇 诇讗 讗转 讛讗讜爪专 砖诇讗 讬转讞讬诇 讘讗讜爪专 转讞诇讛 讜诪谞讬 专讘讬 讬讛讜讚讛 讛讬讗 讚讗讬转 诇讬讛 诪讜拽爪讛

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.

讜砖诪讜讗诇 讗诪专 讗专讘注 讜讞诪砖

And Shmuel says: The difficulty in the mishna should be explained as a figure of speech: Four and five,

Masechet Shabbat is sponsored in memory of Elliot Freilich, Eliyahu Daniel ben Bar Tzion David Halevi z"l by a group of women from Kehilath Jeshurun, Manhattan.

  • This month's learning is dedicated by Debbie and Yossi Gevir to Rabbanit Michelle and the Hadran Zoom group for their kindness, support, and care during a medically challenging year.

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Shabbat 126

讘讬谉 拽砖讜专 讘讬谉 砖讗讬谞讜 拽砖讜专 讜讛讜讗 砖诪转讜拽谉

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.

讗诪专 诇讬讛 专讘讬 讬专诪讬讛 讜诇讬诪讗 诪专 讘讬谉 转诇讜讬 讜讘讬谉 砖讗讬谞讜 转诇讜讬 讜讛讜讗 砖拽砖讜专 讚讗诪专 专讘讛 讘专 讘专 讞谞讛 讗诪专 专讘讬 讬讜讞谞谉 讻诪讞诇讜拽转 讻讗谉 讻讱 诪讞诇讜拽转 讘谞讙专 讛谞讙专专 讚转谞谉 谞讙专 讛谞讙专专 谞讜注诇讬谉 讘讜 讘诪拽讚砖 讗讘诇 诇讗 讘诪讚讬谞讛 讜讛诪讜谞讞 讻讗谉 讜讻讗谉 讗住讜专 专讘讬 讬讛讜讚讛 讗讜诪专 讛诪讜谞讞 讘诪拽讚砖 讜讛谞讙专专 讘诪讚讬谞讛

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 岣na said that Rabbi Yo岣nan 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.

讜转谞讬讗 讗讬讝讛讜 谞讙专 讛谞讙专专 砖谞讜注诇讬谉 讘讜 讘诪拽讚砖 讗讘诇 诇讗 讘诪讚讬谞讛 讻诇 砖拽砖讜专 讜转诇讜讬 讜专讗砖讜 诪讙讬注 诇讗专抓 专讘讬 讬讛讜讚讛 讗讜诪专 讝讛 讗祝 讘诪讚讬谞讛 诪讜转专 讗诇讗 讗讬讝讛讜 砖讘诪讚讬谞讛 讗住讜专 讻诇 砖讗讬谞讜 诇讗 拽砖讜专 讜诇讗 转诇讜讬 讜砖讜诪讟讜 讜诪谞讬讞讜 讘拽专谉 讝讜讬转

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.

讜讗诪专 专讘讬 讬讛讜砖注 讘专 讗讘讗 诪砖诪讬讛 讚注讜诇讗 诪讗谉 转谞讗 谞讙专 讛谞讙专专 专讘讬 讗诇讬注讝专 讛讬讗

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.

讗诪专 诇讬讛 讗谞讗 讚讗诪专讬 讻讬 讛讗讬 转谞讗 讚转谞讬讗 拽谞讛 砖讛转拽讬谞讜 讘注诇 讛讘讬转 诇讛讬讜转 驻讜转讞 讜谞讜注诇 讘讜 讘讝诪谉 砖拽砖讜专 讜转诇讜讬 讘驻转讞 驻讜转讞 讜谞讜注诇 讘讜 讗讬谉 拽砖讜专 讜转诇讜讬 讗讬谉 驻讜转讞 讜谞讜注诇 讘讜 专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 讗讜诪专 诪转讜拽谉 讗祝 注诇 驻讬 砖讗讬谞讜 拽砖讜专

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.

讗诪专 专讘 讬讛讜讚讛 讘专 砖讬诇转 讗诪专 专讘 讗住讬 讗诪专 专讘讬 讬讜讞谞谉 讛诇讻讛 讻专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇

Rav Yehuda bar Sheilat said that Rav Asi said that Rabbi Yo岣nan said: The halakha in this case is in accordance with the opinion of Rabban Shimon ben Gamliel.

讜诪讬 讗诪专 专讘讬 讬讜讞谞谉 讛讻讬 讜讛转谞谉 讻诇 讻住讜讬讬 讛讻诇讬诐

The Gemara asks: Did Rabbi Yo岣nan really say this? Didn鈥檛 we learn in the mishna: All covers of vessels

砖讬砖 诇讛诐 讘讬转 讗讞讬讝讛 谞讬讟诇讬谉 讘砖讘转 讜讗诪专 专讘 讬讛讜讚讛 讘专 砖讬诇讗 讗诪专 专讘 讗住讬 讗诪专 专讘讬 讬讜讞谞谉 讜讛讜讗 砖讬砖 转讜专转 讻诇讬 注诇讬讛谉

that have a handle may be moved on Shabbat. And Rav Yehuda bar Sheila said that Rav Asi said that Rabbi Yo岣nan 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.

讜讻讬 转讬诪讗 讛讻讗 谞诪讬 讚讗讬讻讗 转讜专转 讻诇讬 注诇讬讜 讜诪讬 讘注讬 专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 转讜专转 讻诇讬 注诇讬讜 讜讛转谞讬讗 讞专讬讜转 砖诇 讚拽诇 砖讙讚专谉 诇砖诐 注爪讬诐 讜谞诪诇讱 注诇讬讛谉 诇讬砖讬讘讛 爪专讬讱 诇拽砖专 专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 讗讜诪专 讗讬谉 爪专讬讱 诇拽砖专

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鈥檛 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.

专讘讬 讬讜讞谞谉 住讘讬专讗 诇讬讛 讻讜讜转讬讛 讘讞讚讗 讜驻诇讬讙 注诇讬讛 讘讞讚讗

The Gemara answers: Rabbi Yo岣nan holds in accordance with the opinion of Rabban Shimon ben Gamliel in one matter and disagrees with him in one matter.

讚专砖 专讘讬 讬爪讞拽 谞驻讞讗 讗驻转讞讗 讚专讬砖 讙诇讜转讗 讛诇讻讛 讻专讘讬 讗诇讬注讝专 诪转讬讘 专讘 注诪专诐 讜诪讚讘专讬讛诐 诇诪讚谞讜 砖驻讜拽拽讬谉 讜诪讜讚讚讬谉 讜拽讜砖专讬谉 讘砖讘转

Rabbi Yitz岣k 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.

讗诪专 诇讬讛 [讗讘讬讬] 诪讗讬 讚注转讬讱 诪砖讜诐 讚拽转谞讬 住转诪讗 谞讙专 讛谞讙专专 谞诪讬 住转诪讗 讛讬讗 讜讗驻讬诇讜 讛讻讬 诪注砖讛 专讘:

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.

诪转谞讬壮 (讻诇) 讻讬住讜讬 讛讻诇讬诐 砖讬砖 诇讛诐 讘讬转 讗讞讬讝讛 谞讬讟诇讬谉 讘砖讘转 讗诪专 专讘讬 讬讜住讬 讘诪讛 讚讘专讬诐 讗诪讜专讬诐 讘讻讬住讜讬 拽专拽注讜转 讗讘诇 讘讻讬住讜讬 讛讻诇讬诐 讘讬谉 讻讱 讜讘讬谉 讻讱 谞讬讟诇讬谉 讘砖讘转:

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.

讙诪壮 讗诪专 专讘 讬讛讜讚讛 讘专 砖讬诇讗 讗诪专 专讘讬 讗住讬 讗诪专 专讘讬 讬讜讞谞谉 讜讛讜讗 砖讬砖 转讜专转 讻诇讬 注诇讬讛谉 讚讻讜诇讬 注诇诪讗 讻住讜讬 拽专拽注讜转 讗诐 讬砖 诇讛谉 讘讬转 讗讞讬讝讛 讗讬谉 讗讬 诇讗 诇讗 讻住讜讬 讛讻诇讬诐 讗祝 注诇 讙讘 讚讗讬谉 诇讛诐 讘讬转 讗讞讬讝讛

GEMARA: Rav Yehuda bar Sheila said that Rabbi Asi said that Rabbi Yo岣nan 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.

讻讬 驻诇讬讙讬 讘讻诇讬诐 讚讞讘专讬谞讛讜 讘讗专注讗 诪专 住讘专 讙讝专讬谞谉 讜诪专 住讘专 诇讗 讙讝专讬谞谉

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.

诇讬砖谞讗 讗讞专讬谞讗 讻讬 驻诇讬讙讬 讘讻讬住讜讬 转谞讜专 诪专 诪讚诪讬 诇讬讛 诇讻讬住讜讬 拽专拽注 讜诪专 诪讚诪讬 诇讬讛 诇讻讬住讜讬 讻诇讬诐:

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.

讛讚专谉 注诇讱 讻诇 讛讻诇讬诐

 

诪转谞讬壮 诪驻谞讬谉 讗驻讬诇讜 讗专讘注 讜讞诪砖 拽讜驻讜转 砖诇 转讘谉 讜砖诇 转讘讜讗讛 诪驻谞讬 讛讗讜专讞讬诐 讜诪驻谞讬 讘讟讜诇 讘讬转 讛诪讚专砖 讗讘诇 诇讗 讗转 讛讗讜爪专

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.

诪驻谞讬谉 转专讜诪讛 讟讛讜专讛 讜讚诪讗讬 讜诪注砖专 专讗砖讜谉 砖谞讬讟诇讛 转专讜诪转讜 讜诪注砖专 砖谞讬 讜讛拽讚砖 砖谞驻讚讜 讜讛转讜专诪讜住 讛讬讘砖 诪驻谞讬 砖讛讜讗 诪讗讻诇 诇注讝讬诐

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鈥檃retz 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.

讗讘诇 诇讗 讗转 讛讟讘诇 讜诇讗 讗转 诪注砖专 [专讗砖讜谉] 砖诇讗 谞讟诇讛 转专讜诪转讜 讜诇讗 讗转 诪注砖专 砖谞讬 讜讛拽讚砖 砖诇讗 谞驻讚讜 讜诇讗 讗转 讛诇讜祝 讜诇讗 讗转 讛讞专讚诇 专讘讬 砖诪注讜谉 讘谉 讙诪诇讬讗诇 诪转讬专 讘诇讜祝 诪驻谞讬 砖讛讜讗 诪讗讻诇 注讜专讘讬谉

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.

讞讘讬诇讬 拽砖 讜讞讘讬诇讬 注爪讬诐 讜讞讘讬诇讬 讝专讚讬诐 讗诐 讛转拽讬谞谉 诇诪讗讻诇 讘讛诪讛 诪讟诇讟诇讬谉 讗讜转谉 讜讗诐 诇讗讜 讗讬谉 诪讟诇讟诇讬谉 讗讜转谉

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.

讙诪壮 讛砖转讗 讞诪砖 诪驻谞讬谉 讗专讘注 诪讬讘注讬讗

GEMARA: The Gemara asks: Now that the mishna stated that one may move five baskets, is mentioning four baskets necessary?

讗诪专 专讘 讞住讚讗 讗专讘注 诪讞诪砖 (讗讬讻讗 讚讗诪专讬 讗专讘注 诪讗讜爪专 拽讟谉) 讜讞诪砖 诪讗讜爪专 讙讚讜诇

Rav 岣sda 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.

讜诪讗讬 讗讘诇 诇讗 讗转 讛讗讜爪专 砖诇讗 讬转讞讬诇 讘讗讜爪专 转讞诇讛 讜诪谞讬 专讘讬 讬讛讜讚讛 讛讬讗 讚讗讬转 诇讬讛 诪讜拽爪讛

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.

讜砖诪讜讗诇 讗诪专 讗专讘注 讜讞诪砖

And Shmuel says: The difficulty in the mishna should be explained as a figure of speech: Four and five,

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