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Today's Daf Yomi

July 12, 2020 | כ׳ בתמוז תש״פ

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.

Shabbat 128

The gemara goes through all the cases in the mishna regarding items in the storehouse that are considered muktze that one is not allowed to move. All of the cases seem obvious that they are muktze so what is the mishna trying to tell us? If there are food items that are worthy for animals that only rich people have, can one carry them or not? Do we view all of us as if we are like “sons of kings”? Can one carry meat that is unsalted on Shabbat? What about unsalted fish? What actions are allowed to be performed for animals if it is to prevent financial loss or prevent the animal from suffering? How can one help an animal (who is considered muktze) to return home – what type of help is allowed – pushing only or actually helping to walk? Why are the rules for hens different than for other animals/birds? What about a child? Preventing animals from suffering, tzaar baalei chayim, is a Torah law – what is the source? And because if that, is can override a rabbinic law. What can be done to help an animal giving birth on Shabbat? What can be done to help a woman giving birth? A midwife is allowed to travel from far to help with the birth? How else can one desecrate Shabbat on her behalf?

אבל לא את הטבל וכו׳: פשיטא לא צריכא בטבל טבול מדרבנן שזרעו בעציץ שאינו נקוב:

We learned in the mishna: However, one may not move untithed produce on Shabbat. The Gemara asks: This is obvious. The Gemara answers: It was only necessary to teach this halakha with regard to a case in which the produce is permitted by Torah law, but is considered untithed produce only by rabbinic law. What are the circumstances? It is referring to a case where the produce grew in an unperforated flowerpot. The legal status of produce that grows in an unperforated flowerpot is not like that of produce that grows in the ground.

ולא מעשר ראשון וכו׳: פשיטא לא צריכא שהקדימו בכרי שנטל ממנו מעשר ולא נטלה ממנו תרומה גדולה מהו דתימא כדאמר ליה רב פפא לאביי קא משמע לן כדשני ליה אביי:

We learned in the mishna: Nor may one move first tithe from which teruma has not been taken. The Gemara asks: This is obvious. The Gemara answers: It was only necessary for the mishna to teach this halakha for a case in which the Levite preceded the priest after the kernels of grain were placed in a pile, where first tithe was taken and teruma gedola was not taken. Lest you say concerning this case, as Rav Pappa said to Abaye, here too, the produce should be exempt from the obligation to separate teruma gedola, the tanna of the mishna teaches us as Abaye responded to Rav Pappa: There is a difference between the case in which the grain was on the stalks and the case in which the grain was in a pile.

ולא את מעשר שני וכו׳: פשיטא לא צריכא דנפדו ולא נפדו כהלכתן מעשר שפדאו על גבי אסימון דרחמנא אמר וצרת הכסף בידך דבר שיש בו צורה הקדש שחיללו על גבי קרקע דרחמנא אמר ונתן הכסף וקם לו:

We learned in the mishna: Nor may one move second tithe and consecrated items that were not redeemed. The Gemara asks: This is obvious. It was only necessary for the mishna to teach this halakha with regard to a case where they were redeemed but not redeemed properly. When the mishna lists the second tithe, it is referring to that which was redeemed with an unminted coin [asimon], i.e., a silver bullion that had not been engraved. And God, in the Torah, states in the case of second tithe: “And bind up [vetzarta] the money in your hand” (Deuteronomy 14:25). The Sages interpreted this as follows: Vetzarta is money that has a form [tzura] engraved upon it. When the mishna lists consecrated property, it is referring to that which was redeemed by exchanging it for land instead of money. And God, in the Torah, states with regard to this: He will give the money “and it will be assured to him” (Leviticus 27:19). Money and not land may be used in redeeming consecrated property.

ולא את הלוף: תנו רבנן מטלטלין את החצב מפני שהוא מאכל לצביים ואת החרדל מפני שהוא מאכל ליונים רבן שמעון בן גמליאל אומר אף מטלטלין שברי זכוכית מפני שהוא מאכל לנעמיות

We learned in the mishna: Nor may one move arum on Shabbat. The Sages taught in a Tosefta: One may move squill on Shabbat because it is food for deer and mustard because it is food for doves. Rabban Shimon ben Gamliel says: One may even move glass shards because they are food for ostriches.

אמר ליה רבי נתן אלא מעתה חבילי זמורות יטלטלו מפני שהוא מאכל לפילין ורבן שמעון בן גמליאל נעמיות שכיחי פילין לא שכיחי

Rabbi Natan said to Rabban Shimon ben Gamliel: If that is so, even bundles of grapevines one should be permitted to move because they are food for elephants. The Gemara answers that Rabban Shimon ben Gamliel responded: Ostriches are common, whereas elephants are not common.

אמר אמימר והוא דאית ליה נעמיות אמר רב אשי לאמימר אלא דקאמר ליה רבי נתן לרבן שמעון בן גמליאל חבילי זמורות יטלטל מפני שהוא מאכל לפילין אי אית ליה פילין אמאי לא אלא ראוי הכא נמי ראוי

Ameimar said: And Rabban Shimon ben Gamliel permits moving glass shards only in a case where one has ostriches. Rav Ashi said to Ameimar: However, with regard to that which Rabbi Natan said to Rabban Shimon ben Gamliel: If that is so, even bundles of grapevines one should be permitted to move because they are food for elephants. If one has elephants, why would he not feed them? The relevant criterion to permit moving the animal food is not whether or not one owns an elephant, but rather whether or not the food is suitable as food for elephants. Here too, in the case of glass shards, the criterion is whether or not they are suitable as food for ostriches, not whether or not one owns an ostrich.

אמר אביי רבן שמעון בן גמליאל ורבי שמעון ורבי ישמעאל ורבי עקיבא כולהו סבירא להו כל ישראל בני מלכים הם

Abaye said: Rabban Shimon ben Gamliel, Rabbi Shimon, Rabbi Yishmael, and Rabbi Akiva all hold that all Jewish people are princes. There is nothing that is unsuitable for them due to its extravagance. How do we know that all of them hold this position?

רבן שמעון בן גמליאל הא דאמרן

Rabban Shimon ben Gamliel: From that which we said in the mishna, that it is permitted to move arum, this is because arum is food for ravens, and it is as if every Jew owns ravens.

רבי שמעון דתנן בני מלכים סכין על גבי מכותיהן שמן וורד שכן דרכן של בני מלכים לסוך בחול רבי שמעון אומר כל ישראל בני מלכים הם

Rabbi Shimon: As we learned in a mishna: Princes may smear rose oil on their wounds on Shabbat, as it is the way of princes to smear it on during the week, even without the purpose of healing a wound. Rabbi Shimon says: All the Jewish people are princes, and it is permitted for them to smear themselves with rose oil on Shabbat.

רבי ישמעאל ורבי עקיבא דתניא הרי שהיו נושין בו אלף מנה ולבוש איצטלא בת מאה מנה מפשיטין אותו ומלבישין אותו איצטלא הראויה לו תנא משום רבי ישמעאל ותנא משום רבי עקיבא כל ישראל ראוין לאותה איצטלא:

Rabbi Yishmael and Rabbi Akiva: From that which was taught in a baraita: One from whom his creditors were demanding repayment of a debt of a thousand times one hundred dinar [maneh] and he was wearing a cloak [itztela] worth one hundred times one hundred dinar, they strip him of that cloak and sell it, and dress him with a cloak worthy of him based on his wealth. It was taught in the name of Rabbi Yishmael, and it was taught in the name of Rabbi Akiva: All the Jewish people are worthy of that more expensive cloak, and it cannot be said that one is unworthy of it. Rather, the coat is treated like any other vital garment. The principle that one need not sell his vital garments to pay off a debt applies to it.

חבילי קש וחבילי כו׳: תנו רבנן חבילי קש וחבילי עצים וחבילי זרדים אם התקינן למאכל בהמה מטלטלין אותן ואם לאו אין מטלטלין אותן רבן שמעון בן גמליאל אומר חבילין הניטלין ביד אחד מותר לטלטלן בשתי ידים אסור לטלטלן

We learned in the mishna: 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. If not, one may not move them. The Sages taught in a Tosefta: 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. Rabban Shimon ben Gamliel says: Bundles that are taken in one hand, it is permitted to move them, as no exertion is involved. However, if they can only be taken in two hands, it is prohibited to move them.

חבילי סיאה אזוב וקורנית הכניסן לעצים אין מסתפק מהן בשבת למאכל בהמה מסתפק מהן בשבת

With regard to bundles of savory, hyssop, and thyme, fragrant plants suitable as food for people, if one brought them in for use as firewood, he may not supply himself from them on Shabbat for food. If he brought them in for use as food for animals, he too may supply himself from them on Shabbat.

וקוטם ביד ואוכל ובלבד שלא יקטום בכלי ומולל ואוכל ובלבד שלא ימלול בכלי הרבה דברי רבי יהודה וחכמים אומרים מולל בראשי אצבעותיו ואוכל ובלבד שלא ימלול בידו הרבה כדרך שהוא עושה בחול

And one may pick them with his hand and eat, as long as he does not pick them with a vessel. And one may crush and remove the seeds with his hand and eat them, as long as he does not crush a lot with a vessel; this is the statement of Rabbi Yehuda. And the Rabbis say: One may crush them only with the ends of his fingers, in an atypical manner, as long as he does not crush a lot with his hand in the manner that he does during the week.

וכן באמיתא וכן בפיגם וכן בשאר מיני תבלין מאי אמיתא ניניא סיאה אמר רב יהודה (סיאה) צתרי אזוב אברתא קורנית קורניתא שמה

And that too is the halakha with regard to amita, and with regard to rue [peigam], and with regard to all the other types of spices. The Sages asked: What is amita? They answered: It is mint [ninya]. What is sia? Rav Yehuda says: Sia is savory. Ezov is hyssop. Koranit is called koranita, i.e., it is not known to us by any other name.

והא ההוא דאמר להו מאן בעי קורניתא ואישתכח חשי אלא סיאה צתרי אזוב אברתא קורניתא חשי:

The Gemara asks: The one who came to sell and said to them: Who wants koranita? And he was found to be selling thyme. Therefore, we see that koranita is in fact a plant that is known to us. Rather, it should be explained: Sia is savory, ezov is hyssop, and koranita is thyme.

איתמר בשר מליח מותר לטלטלו בשבת בשר תפל רב הונא אמר מותר לטלטלו רב חסדא אמר אסור לטלטלו

It was stated: It is permitted to move salted meat on Shabbat, as it is fit for consumption. With regard to unsalted meat, Rav Huna said: It is permitted to move it. Rav Ḥisda said: It is prohibited to move it.

רב הונא אמר מותר לטלטלו והא רב הונא תלמיד דרב הוה ורב כרבי יהודה סבירא ליה דאית ליה מוקצה

The Gemara asks: Did Rav Huna say that it is permitted to move it? Wasn’t Rav Huna a student of Rav, and Rav holds in accordance with the opinion of Rabbi Yehuda, who is of the opinion that there is a prohibition of set-aside for salted meat? How could Rav Huna disagree with the opinion of his teacher?

במוקצה לאכילה סבר לה כרבי יהודה במוקצה לטלטל סבר לה כרבי שמעון

The Gemara answers: With regard to a food item set aside from eating, Rav holds in accordance with the opinion of Rabbi Yehuda, that it may not be eaten. With regard to an item set aside from moving, he holds in accordance with the opinion of Rabbi Shimon, who is not of the opinion that there is a prohibition of set-aside, and moving it is permitted.

רב חסדא אמר אסור לטלטלו והא רב יצחק בר אמי איקלע לבי רב חסדא וחזא ההוא בר אווזא דהוו קא מטלטלו ליה משמשא לטולא ואמר רב חסדא חסרון כיס קא חזינן הכא שאני בר אווזא דחזי לאומצא

Rav Ḥisda said: It is prohibited to move unsalted meat on Shabbat. The Gemara asks: Didn’t Rav Yitzḥak bar Ami happen to come to Rav Ḥisda’s house, and he saw the meat of that duck? He saw that they were moving it from the sun to the shade so that it would not spoil. And Rav Ḥisda said to the members of his household: We see a case of monetary loss here. One must make certain that the meat does not stay in the sun and spoil. Apparently, Rav Ḥisda holds that it is permitted to move inedible meat. The Gemara answers: The meat of a duck is different, as it is fit to be eaten as raw meat.

תנו רבנן דג מליח מותר לטלטלו דג תפל אסור לטלטלו בשר בין תפל ובין מליח מותר לטלטלו (וסתמא כרבי שמעון)

The Sages taught in a baraita: With regard to salted fish, it is permitted to move it on Shabbat. With regard to unsalted fish, it is prohibited to move it. Meat, both unsalted meat and salted meat, it is permitted to carry it. And this unattributed baraita is in accordance with the opinion of Rabbi Shimon.

תנו רבנן מטלטלין את העצמות מפני שהוא מאכל לכלבים

The Sages taught: One may move bones on Shabbat, because they are food for dogs.

בשר תפוח מפני שהוא מאכל לחיה מים מגולין מפני שהן ראויין לחתול רבן שמעון בן גמליאל אומר כל עצמן אסור לשהותן מפני הסכנה:

With regard to swollen meat that began to putrefy, it is permitted to move it because it is food for non-domesticated animals. With regard to exposed water, from which a snake might have drunk and into which it injected its venom, it is permitted to move it because it is suitable for a cat, which is somewhat immune to snake venom. Rabban Shimon ben Gamliel says: Exposed water itself may not be kept due to the danger that one may inadvertently drink it.

מתני׳ כופין את הסל לפני האפרוחים כדי שיעלו וירדו תרנגולת שברחה דוחין אותה עד שתכנס

MISHNA: One may overturn a basket in front of the chicks so that they can climb on and climb off of it. Likewise, with regard to a hen that fled that one seeks to retrieve, one may push it even with his hands until it reenters the house.

מדדין עגלין וסייחין אשה מדדה את בנה אמר רבי יהודה אימתי בזמן שהוא נוטל אחת ומניח אחת אבל אם היה גורר אסור:

One may help calves and foals to walk, and likewise a woman may help her son to walk. Rabbi Yehuda said: When is it permitted? When her son picks one foot up and puts one foot down by himself. However, if her son were dragging both his feet, it would be prohibited because it would be like carrying him in the public domain.

גמ׳ אמר רב יהודה אמר רב בהמה שנפלה לאמת המים מביא כרים וכסתות ומניח תחתיה ואם עלתה עלתה

GEMARA: Rav Yehuda said that Rav said: With regard to an animal that fell into an aqueduct, one brings cushions and blankets, and throws them into the water ditch, and places them beneath the animal in the aqueduct. And if the animal thereby emerges, it emerges.

מיתיבי בהמה שנפלה לאמת המים עושה לה פרנסה במקומה בשביל שלא תמות פרנסה אין כרים וכסתות לא

The Gemara raises an objection from a Tosefta: With regard to an animal that fell into an aqueduct on Shabbat, one provides it with sustenance in its place so that it will not die. This implies that providing it with sustenance, yes, that is permitted, providing it with cushions and blankets, no, that it is prohibited.

לא קשיא הא דאפשר בפרנסה הא דאי אפשר בפרנסה אפשר בפרנסה אין ואי לא מביא כרים וכסתות ומניח תחתיה

The Gemara answers: This is not difficult, as there is room to distinguish between the cases. This, the Tosefta in which it was taught that one provides the animal with sustenance, is referring to a case where it is possible to provide it with sustenance. That, the mishna in which Rav said that one brings cushions and blankets, is referring to a case where it is impossible to provide it with sustenance. Where it is possible to provide it with sustenance, yes, he does so. And if it is not possible to provide it with sustenance, he brings cushions and blankets and places them beneath the animal.

והא קא מבטל כלי מהיכנו סבר מבטל כלי מהיכנו דרבנן צער בעלי חיים דאורייתא ואתי דאורייתא ודחי דרבנן:

The Gemara asks: Does he not, by placing the cushions and blankets, negate a vessel’s preparedness? The cushions and blankets are no longer fit for their designated use on Shabbat, and this negation of their designated use is similar to the prohibited labor of dismantling. The Gemara answers: Rav holds that negating a vessel’s preparedness is prohibited by rabbinic law. Causing a living creature to suffer is a Torah prohibition. And a matter prohibited by Torah law comes and overrides a matter prohibited by rabbinic law.

תרנגולת שברחה וכו׳: דוחין אין מדדין לא תנינא להא דתנו רבנן מדדין בהמה חיה ועוף בחצר אבל לא את התרנגולת

We learned in the mishna: With regard to a hen that fled that one seeks to retrieve, he may push it back to its place. By inference: Push the hen, yes, it is permitted, help it to walk, no, it is prohibited. The Gemara comments: We already learned this, as the Sages taught: One may help domesticated animals, non-domesticated animals, and fowl walk in the courtyard on Shabbat, but not hens.

תרנגולת מאי טעמא לא אמר אביי משום דמקפיא נפשה

The Gemara asks: With regard to a hen, what is the reason that one may not help it walk? Abaye says: It is prohibited because the hen lifts itself off the ground. As a result, one actually carries it.

תני חדא מדדין בהמה וחיה ועוף בחצר אבל לא ברשות הרבים והאשה מדדה את בנה ברשות הרבים ואין צריך לומר בחצר ותניא אידך אין עוקרין בהמה וחיה ועוף בחצר אבל דוחין בהן שיכנסו

It was taught in one baraita: One may help domesticated animals, non-domesticated animals, and fowl walk in the courtyard, but not in the public domain. And a woman may help her son walk in the public domain, and, needless to say, it is permitted in the courtyard. And it was taught in another baraita: One may not lift domesticated animals, non-domesticated animals, and fowl off the ground in the courtyard, but one may push them so that they will enter.

הא גופא קשיא אמרת אין עוקרין אבל דדויי מדדינן הדר אמרת דוחין אין מדדין לא אמר אביי סיפא אתאן לתרנגולת

The Gemara first seeks to clarify the second baraita. This baraita itself is difficult. On the one hand, you said that one may not lift, from which it may be inferred, however, that one may help it walk. Then you said: Push, yes, it is permitted, help walk, no, it is prohibited. Abaye said: The latter clause, which states that one may not help it walk, we came to the halakha of a hen, which, as mentioned above, one may not help it walk.

אמר אביי האי מאן דשחיט תרנגולת לכבשינהו לכרעיה בארעא אי נמי נידל להו מידל דדילמא מנח להו לטופריה בארעא ועקר להו לסימנים:

Having mentioned moving the hen, the Gemara cites that which Abaye said: One who slaughters a hen should force its legs into the ground, or alternatively lift it entirely into the air. Failure to do so leads to the concern lest the hen place its claws into the ground and convulse during the slaughter and dislocate the signs, the trachea and gullet. This would invalidate the slaughter and render the hen an unslaughtered animal carcass.

מתני׳ אין מילדין את הבהמה ביום טוב אבל מסעדין ומילדין את האשה בשבת וקורין לה חכמה ממקום למקום ומחללין עליה את השבת וקושרין את הטיבור רבי יוסי אומר אף חותכין וכל צרכי מילה עושין בשבת:

MISHNA: One may not birth an animal on a Festival, and all the more one may not birth it on Shabbat. However, one may assist it to give birth. And one may birth a woman even on Shabbat, and call a midwife for her to travel from place to place, even when the midwife’s travel involves the desecration of Shabbat. And one may desecrate Shabbat for a woman giving birth. And one may tie the umbilical cord of a child born on Shabbat. Rabbi Yosei says: One may even cut the umbilical cord. And all the requirements of circumcision may be performed for a baby whose eighth day of life occurs on Shabbat.

גמ׳ כיצד מסעדין רב יהודה אמר אוחז את הולד שלא יפול לארץ רב נחמן אמר דוחק בבשר כדי שיצא הולד

GEMARA: The Gemara asks: How may one assist in the birth of an animal? Rav Yehuda said: One holds the newborn so that it will not fall to the ground. Rav Naḥman says: One presses the flesh around the womb so that the newborn will emerge.

תניא כוותיה דרב יהודה כיצד מסעדין אוחזין את הולד שלא יפול לארץ ונופח לו בחוטמו ונותן לו דד לתוך פיו כדי שינק

It was taught in a baraita in accordance with the opinion of Rav Yehuda: How may one assist in the birth of an animal? One holds the newborn so that it will not fall to the ground, and he blows into its nostrils to remove mucus obstructing the air passages, enabling the offspring to breathe, and he places the mother’s teat into its mouth so that it will suckle.

אמר רבן שמעון בן גמליאל מרחמין היינו על בהמה טהורה ביום טוב היכי עביד אמר אביי מביא בול של מלח ומניח לה בתוך הרחם כדי שתזכור צערה ותרחם עליו ומזלפין מי שליא על גבי ולד כדי שתריח ריחו ותרחם עליו ודוקא טהורה אבל טמאה לא

Rabban Shimon ben Gamliel says: We would have mercy on kosher animals on a Festival, to help the offspring. The Gemara asks: How does one have mercy? Abaye said: If the mother does not draw her offspring near and tend to it, one may bring a lump of salt and place it in the animal’s womb, so that it will suffer, remember its suffering while giving birth, and have mercy on the offspring. And one may pour fluids of the afterbirth on the offspring so that the mother will smell it and have mercy on it, her offspring. And this may be done specifically for a kosher animal, but for a non-kosher animal, no, it may not be done.

מאי טעמא טמאה לא מרחקא ולדא ואי מרחקא ולדא לא מקרבא:

The Gemara asks: What is the reason one may not do so for a non-kosher animal? The Gemara answers: A non-kosher animal does not distance its offspring, and if it does distance its offspring, it will not draw it near again. No purpose is served by taking these steps with a non-kosher animal.

מילדין את האשה וכו׳: מכדי תנא ליה מילדין את האשה וקורין לה חכמה ממקום למקום ומחללין עליה את השבת לאתויי מאי

We learned in the mishna: And one may birth a woman even when that involves the desecration of Shabbat The Gemara asks: After all, it was taught explicitly in the mishna: And one may birth a woman even on Shabbat, and call a midwife for her to travel from place to place. The phrase: And one may desecrate Shabbat for a woman giving birth, what does it come to include? All the possible acts of desecrating Shabbat for the birthing woman were already listed.

לאתויי הא דתנו רבנן אם היתה צריכה לנר חבירתה מדלקת לה את הנר ואם היתה צריכה לשמן חבירתה מביאה לה שמן ביד ואם אינו ספק ביד מביאה בשערה ואם אינו ספק בשערה מביאה לה בכלי

The Gemara answers: It comes to include that which the Sages taught with regard to this issue: If a woman giving birth were to need a lamp, her friend lights the lamp for her on Shabbat. And if she were to need oil, her friend brings her oil via the public domain in an atypical manner, carrying it in the palm of her hand but not in a vessel. And if the oil that her friend brings in her hand is not enough, she brings oil in her hair. And if oil that she brings in her hair is not enough, she brings oil for her in the typical manner, in a vessel.

אמר מר אם היתה צריכה לנר חבירתה מדלקת לה את הנר פשיטא לא צריכא בסומא מהו דתימא כיון דלא חזיא אסור קא משמע לן איתובי מיתבא דעתה סברא אי איכא מידי חזיא חבירתה ועבדה לי:

The Master said in the baraita: If a woman giving birth were to need a lamp, her friend would light the lamp for her on Shabbat. The Gemara asks: This is obvious. The Gemara answers: It is necessary to teach this halakha only in the case of a blind woman giving birth. Lest you say: Since she cannot see even with the light it is prohibited to bring a lamp for her, it teaches us that lighting the lamp is permitted to settle her mind. The blind woman thinks: If there is something that needs to be done in the course of childbirth, the lamp will enable my friend to see and she will do it for me.

אם היתה צריכה לשמן וכו׳: תיפוק ליה משום סחיטה

We learned in the mishna: And if she needed oil, her friend brings her oil in her hair. The Gemara asks: What good is this advice? Derive that it is prohibited due to the prohibited labor of wringing. The friend will need to wring her hair in order to extract the oil for the birthing woman.

רבה ורב יוסף דאמרי תרווייהו אין סחיטה בשיער רב אשי אמר אפילו תימא יש סחיטה בשיער מביאה לה בכלי דרך שערה דכמה דאפשר לשנויי משנינן

It was Rabba and Rav Yosef who both said: There is no prohibition of wringing with regard to hair, since hair does not absorb liquids like other materials. Rav Ashi said: Even if you say that there is a prohibition of wringing with regard to hair, here the friend does not actually bring the oil in her hair. Rather, she brings it in a vessel tied through her hair. She does this because as much as it is possible to change the manner in which one performs a labor that is being done to save a life, we change it.

אמר רב יהודה אמר שמואל חיה כל זמן שהקבר פתוח בין אמרה צריכה אני בין לא אמרה צריכה אני מחללין עליה את השבת

Rav Yehuda said that Shmuel said: With regard to a woman in childbirth, as long as the womb is open, whether she said: I need Shabbat to be desecrated, or whether she did not say: I need Shabbat to be desecrated, one desecrates Shabbat for her. Generally, a woman in childbirth is in danger, and prohibited labors may be performed in life-threatening circumstances.

נסתם הקבר בין אמרה

Once the womb closed after birth, whether the woman who gave birth said:

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.

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Shabbat 128

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Shabbat 128

אבל לא את הטבל וכו׳: פשיטא לא צריכא בטבל טבול מדרבנן שזרעו בעציץ שאינו נקוב:

We learned in the mishna: However, one may not move untithed produce on Shabbat. The Gemara asks: This is obvious. The Gemara answers: It was only necessary to teach this halakha with regard to a case in which the produce is permitted by Torah law, but is considered untithed produce only by rabbinic law. What are the circumstances? It is referring to a case where the produce grew in an unperforated flowerpot. The legal status of produce that grows in an unperforated flowerpot is not like that of produce that grows in the ground.

ולא מעשר ראשון וכו׳: פשיטא לא צריכא שהקדימו בכרי שנטל ממנו מעשר ולא נטלה ממנו תרומה גדולה מהו דתימא כדאמר ליה רב פפא לאביי קא משמע לן כדשני ליה אביי:

We learned in the mishna: Nor may one move first tithe from which teruma has not been taken. The Gemara asks: This is obvious. The Gemara answers: It was only necessary for the mishna to teach this halakha for a case in which the Levite preceded the priest after the kernels of grain were placed in a pile, where first tithe was taken and teruma gedola was not taken. Lest you say concerning this case, as Rav Pappa said to Abaye, here too, the produce should be exempt from the obligation to separate teruma gedola, the tanna of the mishna teaches us as Abaye responded to Rav Pappa: There is a difference between the case in which the grain was on the stalks and the case in which the grain was in a pile.

ולא את מעשר שני וכו׳: פשיטא לא צריכא דנפדו ולא נפדו כהלכתן מעשר שפדאו על גבי אסימון דרחמנא אמר וצרת הכסף בידך דבר שיש בו צורה הקדש שחיללו על גבי קרקע דרחמנא אמר ונתן הכסף וקם לו:

We learned in the mishna: Nor may one move second tithe and consecrated items that were not redeemed. The Gemara asks: This is obvious. It was only necessary for the mishna to teach this halakha with regard to a case where they were redeemed but not redeemed properly. When the mishna lists the second tithe, it is referring to that which was redeemed with an unminted coin [asimon], i.e., a silver bullion that had not been engraved. And God, in the Torah, states in the case of second tithe: “And bind up [vetzarta] the money in your hand” (Deuteronomy 14:25). The Sages interpreted this as follows: Vetzarta is money that has a form [tzura] engraved upon it. When the mishna lists consecrated property, it is referring to that which was redeemed by exchanging it for land instead of money. And God, in the Torah, states with regard to this: He will give the money “and it will be assured to him” (Leviticus 27:19). Money and not land may be used in redeeming consecrated property.

ולא את הלוף: תנו רבנן מטלטלין את החצב מפני שהוא מאכל לצביים ואת החרדל מפני שהוא מאכל ליונים רבן שמעון בן גמליאל אומר אף מטלטלין שברי זכוכית מפני שהוא מאכל לנעמיות

We learned in the mishna: Nor may one move arum on Shabbat. The Sages taught in a Tosefta: One may move squill on Shabbat because it is food for deer and mustard because it is food for doves. Rabban Shimon ben Gamliel says: One may even move glass shards because they are food for ostriches.

אמר ליה רבי נתן אלא מעתה חבילי זמורות יטלטלו מפני שהוא מאכל לפילין ורבן שמעון בן גמליאל נעמיות שכיחי פילין לא שכיחי

Rabbi Natan said to Rabban Shimon ben Gamliel: If that is so, even bundles of grapevines one should be permitted to move because they are food for elephants. The Gemara answers that Rabban Shimon ben Gamliel responded: Ostriches are common, whereas elephants are not common.

אמר אמימר והוא דאית ליה נעמיות אמר רב אשי לאמימר אלא דקאמר ליה רבי נתן לרבן שמעון בן גמליאל חבילי זמורות יטלטל מפני שהוא מאכל לפילין אי אית ליה פילין אמאי לא אלא ראוי הכא נמי ראוי

Ameimar said: And Rabban Shimon ben Gamliel permits moving glass shards only in a case where one has ostriches. Rav Ashi said to Ameimar: However, with regard to that which Rabbi Natan said to Rabban Shimon ben Gamliel: If that is so, even bundles of grapevines one should be permitted to move because they are food for elephants. If one has elephants, why would he not feed them? The relevant criterion to permit moving the animal food is not whether or not one owns an elephant, but rather whether or not the food is suitable as food for elephants. Here too, in the case of glass shards, the criterion is whether or not they are suitable as food for ostriches, not whether or not one owns an ostrich.

אמר אביי רבן שמעון בן גמליאל ורבי שמעון ורבי ישמעאל ורבי עקיבא כולהו סבירא להו כל ישראל בני מלכים הם

Abaye said: Rabban Shimon ben Gamliel, Rabbi Shimon, Rabbi Yishmael, and Rabbi Akiva all hold that all Jewish people are princes. There is nothing that is unsuitable for them due to its extravagance. How do we know that all of them hold this position?

רבן שמעון בן גמליאל הא דאמרן

Rabban Shimon ben Gamliel: From that which we said in the mishna, that it is permitted to move arum, this is because arum is food for ravens, and it is as if every Jew owns ravens.

רבי שמעון דתנן בני מלכים סכין על גבי מכותיהן שמן וורד שכן דרכן של בני מלכים לסוך בחול רבי שמעון אומר כל ישראל בני מלכים הם

Rabbi Shimon: As we learned in a mishna: Princes may smear rose oil on their wounds on Shabbat, as it is the way of princes to smear it on during the week, even without the purpose of healing a wound. Rabbi Shimon says: All the Jewish people are princes, and it is permitted for them to smear themselves with rose oil on Shabbat.

רבי ישמעאל ורבי עקיבא דתניא הרי שהיו נושין בו אלף מנה ולבוש איצטלא בת מאה מנה מפשיטין אותו ומלבישין אותו איצטלא הראויה לו תנא משום רבי ישמעאל ותנא משום רבי עקיבא כל ישראל ראוין לאותה איצטלא:

Rabbi Yishmael and Rabbi Akiva: From that which was taught in a baraita: One from whom his creditors were demanding repayment of a debt of a thousand times one hundred dinar [maneh] and he was wearing a cloak [itztela] worth one hundred times one hundred dinar, they strip him of that cloak and sell it, and dress him with a cloak worthy of him based on his wealth. It was taught in the name of Rabbi Yishmael, and it was taught in the name of Rabbi Akiva: All the Jewish people are worthy of that more expensive cloak, and it cannot be said that one is unworthy of it. Rather, the coat is treated like any other vital garment. The principle that one need not sell his vital garments to pay off a debt applies to it.

חבילי קש וחבילי כו׳: תנו רבנן חבילי קש וחבילי עצים וחבילי זרדים אם התקינן למאכל בהמה מטלטלין אותן ואם לאו אין מטלטלין אותן רבן שמעון בן גמליאל אומר חבילין הניטלין ביד אחד מותר לטלטלן בשתי ידים אסור לטלטלן

We learned in the mishna: 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. If not, one may not move them. The Sages taught in a Tosefta: 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. Rabban Shimon ben Gamliel says: Bundles that are taken in one hand, it is permitted to move them, as no exertion is involved. However, if they can only be taken in two hands, it is prohibited to move them.

חבילי סיאה אזוב וקורנית הכניסן לעצים אין מסתפק מהן בשבת למאכל בהמה מסתפק מהן בשבת

With regard to bundles of savory, hyssop, and thyme, fragrant plants suitable as food for people, if one brought them in for use as firewood, he may not supply himself from them on Shabbat for food. If he brought them in for use as food for animals, he too may supply himself from them on Shabbat.

וקוטם ביד ואוכל ובלבד שלא יקטום בכלי ומולל ואוכל ובלבד שלא ימלול בכלי הרבה דברי רבי יהודה וחכמים אומרים מולל בראשי אצבעותיו ואוכל ובלבד שלא ימלול בידו הרבה כדרך שהוא עושה בחול

And one may pick them with his hand and eat, as long as he does not pick them with a vessel. And one may crush and remove the seeds with his hand and eat them, as long as he does not crush a lot with a vessel; this is the statement of Rabbi Yehuda. And the Rabbis say: One may crush them only with the ends of his fingers, in an atypical manner, as long as he does not crush a lot with his hand in the manner that he does during the week.

וכן באמיתא וכן בפיגם וכן בשאר מיני תבלין מאי אמיתא ניניא סיאה אמר רב יהודה (סיאה) צתרי אזוב אברתא קורנית קורניתא שמה

And that too is the halakha with regard to amita, and with regard to rue [peigam], and with regard to all the other types of spices. The Sages asked: What is amita? They answered: It is mint [ninya]. What is sia? Rav Yehuda says: Sia is savory. Ezov is hyssop. Koranit is called koranita, i.e., it is not known to us by any other name.

והא ההוא דאמר להו מאן בעי קורניתא ואישתכח חשי אלא סיאה צתרי אזוב אברתא קורניתא חשי:

The Gemara asks: The one who came to sell and said to them: Who wants koranita? And he was found to be selling thyme. Therefore, we see that koranita is in fact a plant that is known to us. Rather, it should be explained: Sia is savory, ezov is hyssop, and koranita is thyme.

איתמר בשר מליח מותר לטלטלו בשבת בשר תפל רב הונא אמר מותר לטלטלו רב חסדא אמר אסור לטלטלו

It was stated: It is permitted to move salted meat on Shabbat, as it is fit for consumption. With regard to unsalted meat, Rav Huna said: It is permitted to move it. Rav Ḥisda said: It is prohibited to move it.

רב הונא אמר מותר לטלטלו והא רב הונא תלמיד דרב הוה ורב כרבי יהודה סבירא ליה דאית ליה מוקצה

The Gemara asks: Did Rav Huna say that it is permitted to move it? Wasn’t Rav Huna a student of Rav, and Rav holds in accordance with the opinion of Rabbi Yehuda, who is of the opinion that there is a prohibition of set-aside for salted meat? How could Rav Huna disagree with the opinion of his teacher?

במוקצה לאכילה סבר לה כרבי יהודה במוקצה לטלטל סבר לה כרבי שמעון

The Gemara answers: With regard to a food item set aside from eating, Rav holds in accordance with the opinion of Rabbi Yehuda, that it may not be eaten. With regard to an item set aside from moving, he holds in accordance with the opinion of Rabbi Shimon, who is not of the opinion that there is a prohibition of set-aside, and moving it is permitted.

רב חסדא אמר אסור לטלטלו והא רב יצחק בר אמי איקלע לבי רב חסדא וחזא ההוא בר אווזא דהוו קא מטלטלו ליה משמשא לטולא ואמר רב חסדא חסרון כיס קא חזינן הכא שאני בר אווזא דחזי לאומצא

Rav Ḥisda said: It is prohibited to move unsalted meat on Shabbat. The Gemara asks: Didn’t Rav Yitzḥak bar Ami happen to come to Rav Ḥisda’s house, and he saw the meat of that duck? He saw that they were moving it from the sun to the shade so that it would not spoil. And Rav Ḥisda said to the members of his household: We see a case of monetary loss here. One must make certain that the meat does not stay in the sun and spoil. Apparently, Rav Ḥisda holds that it is permitted to move inedible meat. The Gemara answers: The meat of a duck is different, as it is fit to be eaten as raw meat.

תנו רבנן דג מליח מותר לטלטלו דג תפל אסור לטלטלו בשר בין תפל ובין מליח מותר לטלטלו (וסתמא כרבי שמעון)

The Sages taught in a baraita: With regard to salted fish, it is permitted to move it on Shabbat. With regard to unsalted fish, it is prohibited to move it. Meat, both unsalted meat and salted meat, it is permitted to carry it. And this unattributed baraita is in accordance with the opinion of Rabbi Shimon.

תנו רבנן מטלטלין את העצמות מפני שהוא מאכל לכלבים

The Sages taught: One may move bones on Shabbat, because they are food for dogs.

בשר תפוח מפני שהוא מאכל לחיה מים מגולין מפני שהן ראויין לחתול רבן שמעון בן גמליאל אומר כל עצמן אסור לשהותן מפני הסכנה:

With regard to swollen meat that began to putrefy, it is permitted to move it because it is food for non-domesticated animals. With regard to exposed water, from which a snake might have drunk and into which it injected its venom, it is permitted to move it because it is suitable for a cat, which is somewhat immune to snake venom. Rabban Shimon ben Gamliel says: Exposed water itself may not be kept due to the danger that one may inadvertently drink it.

מתני׳ כופין את הסל לפני האפרוחים כדי שיעלו וירדו תרנגולת שברחה דוחין אותה עד שתכנס

MISHNA: One may overturn a basket in front of the chicks so that they can climb on and climb off of it. Likewise, with regard to a hen that fled that one seeks to retrieve, one may push it even with his hands until it reenters the house.

מדדין עגלין וסייחין אשה מדדה את בנה אמר רבי יהודה אימתי בזמן שהוא נוטל אחת ומניח אחת אבל אם היה גורר אסור:

One may help calves and foals to walk, and likewise a woman may help her son to walk. Rabbi Yehuda said: When is it permitted? When her son picks one foot up and puts one foot down by himself. However, if her son were dragging both his feet, it would be prohibited because it would be like carrying him in the public domain.

גמ׳ אמר רב יהודה אמר רב בהמה שנפלה לאמת המים מביא כרים וכסתות ומניח תחתיה ואם עלתה עלתה

GEMARA: Rav Yehuda said that Rav said: With regard to an animal that fell into an aqueduct, one brings cushions and blankets, and throws them into the water ditch, and places them beneath the animal in the aqueduct. And if the animal thereby emerges, it emerges.

מיתיבי בהמה שנפלה לאמת המים עושה לה פרנסה במקומה בשביל שלא תמות פרנסה אין כרים וכסתות לא

The Gemara raises an objection from a Tosefta: With regard to an animal that fell into an aqueduct on Shabbat, one provides it with sustenance in its place so that it will not die. This implies that providing it with sustenance, yes, that is permitted, providing it with cushions and blankets, no, that it is prohibited.

לא קשיא הא דאפשר בפרנסה הא דאי אפשר בפרנסה אפשר בפרנסה אין ואי לא מביא כרים וכסתות ומניח תחתיה

The Gemara answers: This is not difficult, as there is room to distinguish between the cases. This, the Tosefta in which it was taught that one provides the animal with sustenance, is referring to a case where it is possible to provide it with sustenance. That, the mishna in which Rav said that one brings cushions and blankets, is referring to a case where it is impossible to provide it with sustenance. Where it is possible to provide it with sustenance, yes, he does so. And if it is not possible to provide it with sustenance, he brings cushions and blankets and places them beneath the animal.

והא קא מבטל כלי מהיכנו סבר מבטל כלי מהיכנו דרבנן צער בעלי חיים דאורייתא ואתי דאורייתא ודחי דרבנן:

The Gemara asks: Does he not, by placing the cushions and blankets, negate a vessel’s preparedness? The cushions and blankets are no longer fit for their designated use on Shabbat, and this negation of their designated use is similar to the prohibited labor of dismantling. The Gemara answers: Rav holds that negating a vessel’s preparedness is prohibited by rabbinic law. Causing a living creature to suffer is a Torah prohibition. And a matter prohibited by Torah law comes and overrides a matter prohibited by rabbinic law.

תרנגולת שברחה וכו׳: דוחין אין מדדין לא תנינא להא דתנו רבנן מדדין בהמה חיה ועוף בחצר אבל לא את התרנגולת

We learned in the mishna: With regard to a hen that fled that one seeks to retrieve, he may push it back to its place. By inference: Push the hen, yes, it is permitted, help it to walk, no, it is prohibited. The Gemara comments: We already learned this, as the Sages taught: One may help domesticated animals, non-domesticated animals, and fowl walk in the courtyard on Shabbat, but not hens.

תרנגולת מאי טעמא לא אמר אביי משום דמקפיא נפשה

The Gemara asks: With regard to a hen, what is the reason that one may not help it walk? Abaye says: It is prohibited because the hen lifts itself off the ground. As a result, one actually carries it.

תני חדא מדדין בהמה וחיה ועוף בחצר אבל לא ברשות הרבים והאשה מדדה את בנה ברשות הרבים ואין צריך לומר בחצר ותניא אידך אין עוקרין בהמה וחיה ועוף בחצר אבל דוחין בהן שיכנסו

It was taught in one baraita: One may help domesticated animals, non-domesticated animals, and fowl walk in the courtyard, but not in the public domain. And a woman may help her son walk in the public domain, and, needless to say, it is permitted in the courtyard. And it was taught in another baraita: One may not lift domesticated animals, non-domesticated animals, and fowl off the ground in the courtyard, but one may push them so that they will enter.

הא גופא קשיא אמרת אין עוקרין אבל דדויי מדדינן הדר אמרת דוחין אין מדדין לא אמר אביי סיפא אתאן לתרנגולת

The Gemara first seeks to clarify the second baraita. This baraita itself is difficult. On the one hand, you said that one may not lift, from which it may be inferred, however, that one may help it walk. Then you said: Push, yes, it is permitted, help walk, no, it is prohibited. Abaye said: The latter clause, which states that one may not help it walk, we came to the halakha of a hen, which, as mentioned above, one may not help it walk.

אמר אביי האי מאן דשחיט תרנגולת לכבשינהו לכרעיה בארעא אי נמי נידל להו מידל דדילמא מנח להו לטופריה בארעא ועקר להו לסימנים:

Having mentioned moving the hen, the Gemara cites that which Abaye said: One who slaughters a hen should force its legs into the ground, or alternatively lift it entirely into the air. Failure to do so leads to the concern lest the hen place its claws into the ground and convulse during the slaughter and dislocate the signs, the trachea and gullet. This would invalidate the slaughter and render the hen an unslaughtered animal carcass.

מתני׳ אין מילדין את הבהמה ביום טוב אבל מסעדין ומילדין את האשה בשבת וקורין לה חכמה ממקום למקום ומחללין עליה את השבת וקושרין את הטיבור רבי יוסי אומר אף חותכין וכל צרכי מילה עושין בשבת:

MISHNA: One may not birth an animal on a Festival, and all the more one may not birth it on Shabbat. However, one may assist it to give birth. And one may birth a woman even on Shabbat, and call a midwife for her to travel from place to place, even when the midwife’s travel involves the desecration of Shabbat. And one may desecrate Shabbat for a woman giving birth. And one may tie the umbilical cord of a child born on Shabbat. Rabbi Yosei says: One may even cut the umbilical cord. And all the requirements of circumcision may be performed for a baby whose eighth day of life occurs on Shabbat.

גמ׳ כיצד מסעדין רב יהודה אמר אוחז את הולד שלא יפול לארץ רב נחמן אמר דוחק בבשר כדי שיצא הולד

GEMARA: The Gemara asks: How may one assist in the birth of an animal? Rav Yehuda said: One holds the newborn so that it will not fall to the ground. Rav Naḥman says: One presses the flesh around the womb so that the newborn will emerge.

תניא כוותיה דרב יהודה כיצד מסעדין אוחזין את הולד שלא יפול לארץ ונופח לו בחוטמו ונותן לו דד לתוך פיו כדי שינק

It was taught in a baraita in accordance with the opinion of Rav Yehuda: How may one assist in the birth of an animal? One holds the newborn so that it will not fall to the ground, and he blows into its nostrils to remove mucus obstructing the air passages, enabling the offspring to breathe, and he places the mother’s teat into its mouth so that it will suckle.

אמר רבן שמעון בן גמליאל מרחמין היינו על בהמה טהורה ביום טוב היכי עביד אמר אביי מביא בול של מלח ומניח לה בתוך הרחם כדי שתזכור צערה ותרחם עליו ומזלפין מי שליא על גבי ולד כדי שתריח ריחו ותרחם עליו ודוקא טהורה אבל טמאה לא

Rabban Shimon ben Gamliel says: We would have mercy on kosher animals on a Festival, to help the offspring. The Gemara asks: How does one have mercy? Abaye said: If the mother does not draw her offspring near and tend to it, one may bring a lump of salt and place it in the animal’s womb, so that it will suffer, remember its suffering while giving birth, and have mercy on the offspring. And one may pour fluids of the afterbirth on the offspring so that the mother will smell it and have mercy on it, her offspring. And this may be done specifically for a kosher animal, but for a non-kosher animal, no, it may not be done.

מאי טעמא טמאה לא מרחקא ולדא ואי מרחקא ולדא לא מקרבא:

The Gemara asks: What is the reason one may not do so for a non-kosher animal? The Gemara answers: A non-kosher animal does not distance its offspring, and if it does distance its offspring, it will not draw it near again. No purpose is served by taking these steps with a non-kosher animal.

מילדין את האשה וכו׳: מכדי תנא ליה מילדין את האשה וקורין לה חכמה ממקום למקום ומחללין עליה את השבת לאתויי מאי

We learned in the mishna: And one may birth a woman even when that involves the desecration of Shabbat The Gemara asks: After all, it was taught explicitly in the mishna: And one may birth a woman even on Shabbat, and call a midwife for her to travel from place to place. The phrase: And one may desecrate Shabbat for a woman giving birth, what does it come to include? All the possible acts of desecrating Shabbat for the birthing woman were already listed.

לאתויי הא דתנו רבנן אם היתה צריכה לנר חבירתה מדלקת לה את הנר ואם היתה צריכה לשמן חבירתה מביאה לה שמן ביד ואם אינו ספק ביד מביאה בשערה ואם אינו ספק בשערה מביאה לה בכלי

The Gemara answers: It comes to include that which the Sages taught with regard to this issue: If a woman giving birth were to need a lamp, her friend lights the lamp for her on Shabbat. And if she were to need oil, her friend brings her oil via the public domain in an atypical manner, carrying it in the palm of her hand but not in a vessel. And if the oil that her friend brings in her hand is not enough, she brings oil in her hair. And if oil that she brings in her hair is not enough, she brings oil for her in the typical manner, in a vessel.

אמר מר אם היתה צריכה לנר חבירתה מדלקת לה את הנר פשיטא לא צריכא בסומא מהו דתימא כיון דלא חזיא אסור קא משמע לן איתובי מיתבא דעתה סברא אי איכא מידי חזיא חבירתה ועבדה לי:

The Master said in the baraita: If a woman giving birth were to need a lamp, her friend would light the lamp for her on Shabbat. The Gemara asks: This is obvious. The Gemara answers: It is necessary to teach this halakha only in the case of a blind woman giving birth. Lest you say: Since she cannot see even with the light it is prohibited to bring a lamp for her, it teaches us that lighting the lamp is permitted to settle her mind. The blind woman thinks: If there is something that needs to be done in the course of childbirth, the lamp will enable my friend to see and she will do it for me.

אם היתה צריכה לשמן וכו׳: תיפוק ליה משום סחיטה

We learned in the mishna: And if she needed oil, her friend brings her oil in her hair. The Gemara asks: What good is this advice? Derive that it is prohibited due to the prohibited labor of wringing. The friend will need to wring her hair in order to extract the oil for the birthing woman.

רבה ורב יוסף דאמרי תרווייהו אין סחיטה בשיער רב אשי אמר אפילו תימא יש סחיטה בשיער מביאה לה בכלי דרך שערה דכמה דאפשר לשנויי משנינן

It was Rabba and Rav Yosef who both said: There is no prohibition of wringing with regard to hair, since hair does not absorb liquids like other materials. Rav Ashi said: Even if you say that there is a prohibition of wringing with regard to hair, here the friend does not actually bring the oil in her hair. Rather, she brings it in a vessel tied through her hair. She does this because as much as it is possible to change the manner in which one performs a labor that is being done to save a life, we change it.

אמר רב יהודה אמר שמואל חיה כל זמן שהקבר פתוח בין אמרה צריכה אני בין לא אמרה צריכה אני מחללין עליה את השבת

Rav Yehuda said that Shmuel said: With regard to a woman in childbirth, as long as the womb is open, whether she said: I need Shabbat to be desecrated, or whether she did not say: I need Shabbat to be desecrated, one desecrates Shabbat for her. Generally, a woman in childbirth is in danger, and prohibited labors may be performed in life-threatening circumstances.

נסתם הקבר בין אמרה

Once the womb closed after birth, whether the woman who gave birth said:

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