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Shabbat 36a

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Babylonian Talmud · folio map

Shabbat 36a

Shabbat 36a. The full printed text of this folio side — 6 numbered segments, about 124 words — with the classic commentaries printed on the page.

Original text

Segment 1

לְתִינוֹק. בְּצִיבּוּר נָמֵי, חֲזֵי לְגַמֵּעַ לְתִינוֹק עָנִי? וְתוּ, הָא דְּתַנְיָא: כְּשֵׁם שֶׁמְּטַלְטְלִין אֶת הַשּׁוֹפָר כָּךְ מְטַלְטְלִין אֶת הַחֲצוֹצְרוֹת. מַנִּי? אֶלָּא לָא קַשְׁיָא: הָא רַבִּי יְהוּדָה, הָא רַבִּי שִׁמְעוֹן, הָא רַבִּי נְחֶמְיָה.

to a child. Because the mouth of a shofar is bent, one can pour a little water at a time. If so, a shofar belonging to the community is also suitable to feed water to a poor infant whose sustenance is provided by the community. And furthermore, that halakha which was taught in a baraita : Just as one may move the shofar , so too one may move the trumpets, is contrary to that which was taught previously that there is a difference between moving the shofar and moving the trumpet. In accordance with whose opinion is that baraita ? Rather, this is not difficult, as it can be explained that these three baraitot correspond to the three opinions with regard to these halakhot . This baraita , which permits moving the shofar but not the trumpet, is in accordance with the opinion of Rabbi Yehuda, who holds that the laws of set-aside apply to these items on Shabbat and one may not move a utensil whose only function is prohibited. Since a trumpet has no permitted use on Shabbat, it may not be moved. On the other hand, one is permitted to move a shofar , which can be used to feed a child. And that baraita , which permits moving both a shofar and a trumpet, is in accordance with the opinion of Rabbi Shimon, who holds that the halakhot of set-aside do not apply to utensils of this kind on Shabbat. Whereas this other baraita , which prohibits moving both a shofar and a trumpet, is in accordance with the opinion of Rabbi Neḥemya, who holds that one may not use a utensil whose primary function is prohibited on Shabbat, even for a permissible purpose.

Segment 2

וּמַאי שׁוֹפָר — נָמֵי חֲצוֹצְרוֹת. כִּדְרַב חִסְדָּא. דְּאָמַר רַב חִסְדָּא: הָנֵי תְּלָת מִילֵּי אִישְׁתַּנִּי שְׁמַיְיהוּ מִכִּי חֲרַב בֵּית הַמִּקְדָּשׁ: ״חֲצוֹצַרְתָּא״ — ״שׁוֹפָרָא״, ״שׁוֹפָרָא״ — ״חֲצוֹצַרְתָּא״. לְמַאי נָפְקָא מִינָּה? לְשׁוֹפָר שֶׁל רֹאשׁ הַשָּׁנָה.

However, this explanation raises a slight difficulty with regard to the statement that one may move neither a shofar nor a trumpet. There was no need to mention the trumpet. If one may not move a shofar , certainly he may not move a trumpet. However, it can be explained as follows: What is the shofar mentioned in this baraita ? It refers to trumpets, in accordance with the statement of Rav Ḥisda, as Rav Ḥisda said: These three objects, their names changed since the Holy Temple was destroyed. That which was called trumpet was called shofar in later generations, and that which was called shofar was called trumpet in later generations. The baraita that was cited employed the style that switches trumpet and shofar , and they were mentioned in that order. Incidentally, the Gemara asks: What is the practical halakhic difference whether a shofar is called shofar or trumpet? The Gemara answers: It is significant with regard to the halakhot of shofar of Rosh HaShana. On Rosh HaShana one fulfills his obligation only by sounding a shofar . If one comes today and asks what instrument he should use to sound the requisite blasts, he should be told to use a trumpet.

Segment 3

״עֲרָבָה״ — ״צַפְצָפָה״, ״צַפְצָפָה״ — ״עֲרָבָה״. לְמַאי נָפְקָא מִינָּה? לְלוּלָב.

The second object whose name was changed: That which was called willow [ arava ] was called in later generations tzaftzafa , and that which was called tzaftzafa was called willow. Here too the Gemara asks: What is the practical halakhic difference that emerges from the name change? The Gemara answers: With regard to the mitzva of the four species, referred to by the name of one of the species, as taking the palm branch, as one of the four species is a willow branch, not a tzaftzafa .

Segment 4

״פָּתוּרָה״ — ״פָּתוּרְתָּא״, ״פָּתוּרְתָּא״ — ״פָּתוּרָה״. לְמַאי נָפְקָא מִינָּה? לְמִקָּח וּמִמְכָּר.

The third item whose name was changed: That which was called petora , originally meaning a large table, was called in later generations petorata , and that which was called petorata , orginally meaning a small table, was called petora in later generations. The Gemara asks: What is the practical halakhic difference that emerges from the change of name? The Gemara answers: With regard to the laws of buying and selling. A person who orders a petora should know that he ordered a small table and not a large one.

Segment 5

אָמַר אַבָּיֵי, אַף אָנוּ נֹאמַר: ״הוּבְלִילָא״ — ״בֵּי כָסֵי״, ״בֵּי כָסֵי״ — ״הוּבְלִילָא״. לְמַאי נָפְקָא מִינָּה — לְמַחַט שֶׁנִּמְצֵאת בְּעוֹבִי בֵּית הַכּוֹסוֹת, דְּמִצַּד אֶחָד כְּשֵׁירָה, וּמִשְּׁנֵי צְדָדִים טְרֵיפָה.

Abaye said: We too shall speak and comment on changes in the meaning of terms in our generation. What was called huvlila , the first stomach of animals that chew their cud, is, in recent generations, called bei kasei , the name of the animal’s second stomach. Similarly, what was once called in the past bei kasei is called huvlila in recent generations. What is the practical halakhic difference that emerges from this change of names? With regard to a needle that is found in the thick wall of the second stomach. In the halakhot of tereifot , one is prohibited to eat animals with a life expectancy of less than a year. It was established that if a needle punctured the wall of the second stomach from only one side, the animal is kosher. If the needle penetrated through the wall in a manner visible from both sides, the animal assumes the halakhic status of a tereifa . In the first stomach, even if the needle penetrated only one side of the wall, the animal assumes the halakhic status of a tereifa . Therefore, it is crucial to distinguish between the first and the second stomachs.

Segment 6

אָמַר רַב אָשֵׁי, אַף אָנוּ נֹאמַר: ״בָּבֶל״ — ״בּוֹרְסִיף״, ״בּוֹרְסִיף״ — ״בָּבֶל״.

Rav Ashi said: We too shall speak of matters whose name changed over the generations. The city that, in biblical times, was called Babylon was called Bursif in later generations, and Bursif was called Babylon in later generations.

Shabbat 36a

Shabbat 36a

Rashi

Tosafot

Rav Nissim Gaon

Rabbeinu Chananel

Rashba

Meiri

Maharsha (Chidushei Halachot)

Maharam

Penei Yehoshua

Gilyon HaShas

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