Jerusalem Talmud Shabbat Chapter 17

כָּל הַכֵּלִים נִיטָּלִין בַּשַּׁבָּת וְדַלְתוֹתֵיהֶן עִמָּהֶן אַף עַל פִּי שֶׁנִּתְפָּרְקוּ בַּשַּׁבָּת וְאֵינָן דּוֹמִין לְדַלְתוֹת הַבַּיִת לְפִי שֶׁאֵינָן מִן הַמּוּכָן: כָּל הַכֵּלִים נִיטָּלִין בַּשַּׁבָּת כול׳. דַּלְתוֹת הַבַּיִת דְּרוּבָה וְדַלְתּוֹת הַכֵּלִים דְּרוֹבָן. דַּלְתוֹת הַבַּיִת דְּרוּבָה. שֶׁאַף עַל פִּי שֶׁנִּתְפָּרְקוּ מֵעֶרֶב שַׁבָּת אָסוּר לְטַלְטְלָן בַּשַּׁבָּת. דַּלְתוֹת הַכֵּלִים דְּרוּבָה שֶׁאַף עַל פִּי שֶׁנִּתְפָּרְקוּ בַּשַּׁבָּת נִיטָּלִין בַּשַּׁבָּת. לְפִי שֶׁאֵינָן מִן הַמּוּכָן. וְאֵין תַּשְׁמִישָׁן אֶלָּא עַל גַּבֵּי קַרְקַע. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי אֶלְעָזָר. בָּרִאשׁוֹנָה הָיוּ כָּל הַכֵּלִים נִיטָּלִין בַּשַּׁבָּת. כֵּיוָן שֶׁנֶּחְשְׁדוּ לִהְיוֹת מְחַלְּלִין יָמִים טוֹבִים וְשַׁבָּתוֹת. הָדָא הִיא דִכְתִיב בַּיָּמִים הָהֵמָּה רָאִיתִי בִיהוּדָה דוֹרְכִים גִּיתּוֹת בַּשַּׁבָּת וְעוֹמְסִים עַל הַחֲמֹרִים וגו׳. וְאָסְרוּ לָהֶן הַכֹּל. כֵּיוָן שֶׁנִּגְדְּרוּ. הָיוּ מַתִּירִין לָהֶן וְהוֹלְכִין עַד שֶׁהִתִּירוּ לָהֶן אֶת הַכֹּל. חוּץ מִן הַמַּסָּר הַגָּדוֹל וְיָתֵד שֶׁלְמַחֲרֵישָׁה. רִבִּי יוֹסֵה אוֹמֵר. אַף הַצִּיפְּרִין. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר. אַף הַהוֹגִין. מְדוּכָה. אִם יֵשׁ בָּהּ שׁוּם מְטַלְטְלִין אוֹתָהּ. וְאִם לָאו אֵין מְטַלְטְלִין אוֹתָהּ. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר. אִם הָיְתָה מְדוּכָה קְטַנָּה נִיתֶּנֶת עַל גַּבֵּי הַשֻּׁלְחָן הֲרֵי הִיא כִקְעָרָה וּמְטַלְטְלִין אוֹתָהּ בַּשַּׁבָּת. רִבִּי יוֹסֵי רִבִּי אִילָא בְשֵׁם רִבִּי אֶלְעָזָר. רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רִבִּי אֶלְעָזָר. קוֹדֶם לְהַתָּרַת כֵּלִים שָׁנוּ. תַּמָּן תַּנִּינָן. קְלַוֹסְטְרָא. רִבִּי יְהוֹשֻׁעַ אוֹמֵר. שׁוֹמְטָהּ מִפֶּתַח זוֹ וְתוֹלָהּ בַּחֲבֵירוֹ בַּשַּׁבָּת. רִבִּי טַרְפוֹן אוֹמֵר. הֲרֵי הִיא כְּכָל הַכֵּלִים וּמִיטַּלְטֶלֶת בֶּחָצֵר. דְּבֵי רִבִּי יַנַּאי אָמְרֵי. בְּחָצֵר שֶׁלֹּא עִירִיבָה הִיא מַתְנִיתָא. אִם בְּחָצֵר שֶׁלֹּא עִירִיבָה הָדָא הִיא דְתַנִּינָן. הֲרֵי הִיא כְּכָל הַכֵּלִים וּמִיטַּלְטֶלֶת בֶּחָצֵר. רִבִּי יוֹסֵה בְשֵׁם רִבִּי יִרְמְיָה רִבִּי חֲנַנְיָה מַטֵּי בָהּ בְשֵׁם רִבִּי אֶלְעָזָר. קוֹדֶם לְהַתָּרַת כֵּלִים שָׁנוּ. (אִי קוֹדֶם לְהַתָּרַת כֵּלִים שָׁנוּ) הָדָא הִיא דְתַנִּינָן. הֲרֵי הִיא כְּכָל הַכֵּלִים וּמִיטַּלְטֶלֶת בֶּחָצֵר. כִּשְׁלֹֹשָׁה כֵלִים הַמִּיטַּלְטְלִין בֶּחָצֵר. וְאֵילּוּ הֵן. סַכִּין קְטַנָּה וּמִקְצוֹעַ שֶׁלְדְּבֵילָה וְזוֹמֵילִיסְטִרָא. חֲצוֹצֶרֶת. תּוֹקֵעַ הַשְּׁלִישִׁית בְּרֹאשׁ הַגַּג וּמַנִּיחָהּ בִּמְקוֹמָהּ. וְלֹא כֶלִי הוּא. אָמַר רִבִּי יוּדָן. קוֹדֶם לְהַתָּרַת כֵּלִים שָׁנוּ. רִבִּי זְעוּרָא בְשֵׁם רִבִּי אֶלָעָזָר. קָנִים וּמַקְלוֹת קוֹדֶם לְהַתָּרַת כֵּלִים שָׁנוּ. לְוָוחִין שֶׁלְסְפִינָה אֵין מְטַלְטְלִין אוֹתָן בַּשַּׁבָּת. אִם הָיוּ מְכוּסִּין עַל גַּבֵּי כֵלִים אוֹ עַל גַּבֵּי אוֹכְלִין הֲרֵי הֵן כְּכִיסּוּי כָּל הַכֵּלִים וּמְטַלְטְלִין אוֹתָן בַּשַּׁבָּת. אָמַר רִבִּי לָא. אַף עַל גַּב דְּתֵימַר. כְּכִיסּוּי כֵלִים. וְהוּא שֶׁיְּהֵא עֲלֵיהֶן תּוֹאַר כֶּלִי. כָּל שֶׁנִּיטַּל בִּשְׁנַיִם מְטַלְטְלִין אוֹתָן. בִּשְׁנָיִם בְּאַרְבָּעָה וּבַחֲמִשָּׁה אָסוּר. אָמַר. רִבִּי זְעוּרָא. מִכֵּיוָן דְּאַתְּ אָמַר. בִּשְׁנַיִם מוּתָּר. אֲפִילוּ בְּאַרְבָּעָה וּבַחֲמִשָּׁה מוּתָּר. מַה דְמַר רִבִּי מָנָא. (אָמַר) [בִּימֵי] רִבִּי יוֹסֵה הֲווֹן טַלְיָיא טְעִינִין סַפְסְלָה דְּרִבִּי יוּדָה בַּר פָּזִי וְסַבַּיָיא מְסַיְיעִין לְהוֹן. רִבִּי לָעְזָר בְּשֵׁם רִבִּי חֲנִינָה. מַעֲשֶׂה הָיָה וְטִילְטְלוּ קָרוֹן שֶׁל בֵּית רִבִּי בַּשַּׁבָּת. וְלָאו כֶלִי הוּא. שֶׁלֹּא תֹאמַר. הוֹאִיל וְאֵין תַּשְׁמִישָׁן אֶלָּא עַל גַּב מְקוֹמָן אֵין מְטַלְטְלִין אוֹתָן בַּשַּׁבָּת. רַב יְהוּדָה בְשֵׁם שְׁמוּאֵל. קּוּפּוֹת הַגְּדוֹלוֹת וְסוּגִין הַגְּדוֹלִים מְטַלְטְלִין אוֹתָן בַּשַּׁבָּת. שֶׁלֹּא תוֹמַר. הוֹאִיל וְתַשְׁמִישָׁן בִּמְקוֹמָן אֵין מְטַלְטְלִין אוֹתָן. רִבִּי אַבָּא בְשֵׁם שְׁמוּאֵל. מַכְבֵּשׁ מִיטּוֹת מְטַלְטְלִין אוֹתָן בַּשַּׁבָּת. רִבִּי בָּא בְשֵׁם רַב. כּוֹבֶד הָעֶלְיוֹן וְהַתַּחְתּוֹן מְטַלְטְלִין אוֹתָן חוּץ מִן הָעוֹמְדִין. אָמַר רִבִּי בָּא. הָדָא דְתֵימָר בְּעוֹמְדִין שֶׁשָּׂם. אֲבָל בְּעוֹמְדִין שֶׁבָּן מוּתָּר. רִבִּי זְעוּרָה בְשֵׁם רַב יְהוּדָה בְשֵׁם רַב. קָנִים וַחֲבָלִים שֶׁל קורייס מְטַלְטְלִין אוֹתָן בַּשַּׁבָּת. מַה דְּרִבִּי יוֹסֵה אָמַר. רִבִּי יוֹחָנָן שָׁאַל לְרִבִּי יְהוּדָה בֶּן לֵוִי. מָהוּ לְטַלְטֵל כְּלֵי קורייס בַּשַּׁבָּת. אָמַר לֵיהּ. מְטַלְטְלִין. רִבִּי יוּדָה בֶּן פָּזִי לֹא אָמַר כֵּן אֶלָּא רִבִּי יוֹחָנָן שָׁאַל לְרִבִּי יְהוּדָה בֶּן לֵוִי. מָהוּ לְטַלְטֵל כְּלֵי קורייס בַּשַּׁבָּת. אָמַר לֵיהּ. אֵין מְטַלְטְלִין. אָמַר לֵיהּ. לָמָּה. אָמַר לֵיהּ. מִפְּנֵי שֶׁאֵין מְטַלְטְלִין.

MISHNAH: All implements may be taken on the Sabbath and their doors with them, even if they were disassembled on the Sabbath. It is understood that tools are classified as implements for the Sabbath. ; they are not similar to doors of a house because the latter are not prepared since at the beginning of the Sabbath it was not prepared for its role as implement. . HALAKHAH: “All implements may be taken on the Sabbath,” etc. There is spelled out more for doors of a house and there is spelled out more for doors of implements. There is spelled out more for doors of a house, for even if they were unhinged on Friday they may not be moved on the Sabbath. There is spelled out more for doors of implements, for even if they were unhinged on the Sabbath they may be used on the Sabbath. “Because the latter are not prepared,” and they are used only connected to the ground. Rebbi Abbahu in the name of Rebbi Eleazar: “Originally all implements could be taken on the Sabbath. Because they were suspected of desecrating holidays and Sabbaths as it is written. 13:15 . , at that time I saw in Jehudah that they were working wine presses on the Sabbath … and loading on donkeys , etc., they forbade them everything. After they were fenced in they continued to permit to them until they permitted them everything except the big saw and the blade of the plough. Rebbi Yose said, also the engraver’s stylo, s. v . צפורן. The root is Accadic ṣpr “to be pointed”. . Rabban Simeon ben Gamliel says, also the anchor.” “A mortar, if there is garlic in it one may take it, otherwise one may not take it; Rabban Simeon ben Gamliel says, if it is a small mortar used at table then it is like a bowl and one moves it on the Sabbath.” Rebbi Yose, Rebbi Ila in the name of Rebbi Eleazar, Rebbi Jacob bar Aḥa in the name of Rebbi Eleazar, they formulated before implements were permitted. There, we have stated 11:4 . : “A door-bolt, n . “door bolt, bar”. , Rebbi Joshua says one may slip it off one door and hang it on another on the Sabbath. Rebbi Tarphon says, it is like any other implement and may be moved in the courtyard one may not carry from a house to the courtyard or from the courtyard to the house; but this does not limit one from carrying the bolt from one door to the next in the courtyard. .” In the House of Rebbi Yannai they say, the Mishnah is about a courtyard without an eruv . If it is about a courtyard without an eruv , is that what we did state, “it is like any other implement and may be moved in the courtyard” no implement can be moved from the house to the courtyard. ? Rebbi Yose in the name of Rebbi Jeremiah, Rebbi Ḥananiah reaches it in the name of Rebbi Eleazar: they formulated before implements were permitted. (If they formulated before implements were permitted,) is that what we have stated: “it is like any other implement and may be moved in the courtyard”? Like the “three implements which can be carried in a courtyard: a small knife, the chopper of fig cake, and the soup ladle.” The bugle, he blows a third time on the roof and puts it down at that spot clearly became obsolete with the permission to move all implements. . Is it not a implement? Rebbi Yudan said, they formulated before implements were permitted. Rebbi Zeˋira in the name of Rebbi Eleazar: Half-pipes 11:6 which separate between the loaves of the shew-bread, where it is mentioned that they cannot be removed or put in on the Sabbath. This clearly contradicts the Mishnah which declares that all implements may be moved on the Sabbath. and rods 5:9 it is asserted by R. Eliezer that while on a weekday the Passover sacrifice is stripped of its hide while hanging on rods carried by two people, on the Sabbath one uses no sticks but two people stretch out their arms to replace the rods. In view of the Mishnah here there is no reason not to use the rods on the Sabbath. It would be easy to say that the practice does not follow R. Eliezer, but since he is a very reliable historical source there can be no doubt that he accurately reports Temple practice from his own experience. One has to conclude that the general permission to use all implements (with the exception of expensive tools of trade) has to be dated to the council of Jabneh after the destruction of the Second Temple. Babli 123b . were formulated before implements were permitted. One may not move planks of a ship on the Sabbath. If they cover implements or food they are like covers of any implement and may be moved on the Sabbath. Rebbi La said, even although you are saying “like covers of implements”, this is only if they have the designation of an implement. Anything which may be moved by two people may be moved by two; by four or five it is forbidden 121b, ed. M. Herschler col. 406) reads: “Anything which may be moved by two people may be moved by three; by four or five it is forbidden.” Meïri (Commentary ad 123b, ed. I.S. Lange p. 484) reads as our text. Rashba ( Novellae ad 123b) reads: “Anything which may be moved by two people may be moved by two; by three or five it is forbidden.” Ritba ( Novellae ad 122a, ed. M. Goldstein col. 776) paraphrases the text but it seems that he reads with Rashba, “by three or four or five it is forbidden.” A connected text is Tosephta 14:3 : “One does not carry on a yoke on the Sabbath, but two may carry together; three or four are forbidden.” “Forbidden” as always means rabbinically forbidden, not liable for a Sabbath violation. . Rebbi Zeˋira said, since you are saying that by two it is permitted, even by four or five it is permitted 102a . . That is what Rebbi Mana said, in the days of Rebbi Yose children were carrying Rebbi Jehudah ben Pazi’s bench, - ii , n . and old men were helping them. Rebbi Eleazar in the name of Rebbi Ḥanina: It happened that they moved the carriage of Rebbi’s house on the Sabbath. Is that not an implement? Lest you say that because one used only its place one could not move it on the Sabbath. Rav Jehudah in the name of Samuel: Big boxes and big pails 16:3 : “large containers, at least one seah large.” Maimonides: “Large pails to transport wheat and flour.” may be moved on the Sabbath, lest you say because they are used only at their place one could not move them on the Sabbath. . Rebbi Abba in the name of Samuel: A bed press one may move on the Sabbath With which one presses the logs to equalize them. Qorban haEdah seems to read מוֹטוֹת “yokes” or מַטּוֹת “staffs” for מִטּוֹת “beds” and declares it an appurtenance of the loom. . Rebbi Abba in the name of Rav: One may move the upper and lower cross-beams but not the vertical [beams]. Rebbi Abba said, this refers to installed vertical [beams]; but the vertical [beams] at rest are permitted. Rods and ropes of the loom, corium “leather, leather strap” (following Theodor) is inappropriate here, as are the additional meanings “upper surface (of a building), layer, stratum of earth”. one may move on the Sabbath; this is what Rebbi Yose said: Rebbi Joḥanan asked Rebbi Jehudah ben Levi, may one move appurtenances of a loom on the Sabbath? He told him, one may move. Rebbi Jehudah ben Pazi did not say so but: Rebbi Joḥanan asked Rebbi Jehudah ben Levi, may one move appurtenances of a loom on the Sabbath? He told him, one may not move. He asked him, why? He answered, because one may not move 60a . .

נוֹטֵל אָדָם קוּרְנָס לִפְצּוֹעַ בּוֹ אֱגוֹזִים. קִירְדּוֹם לַחְתּוֹךְ בּוֹ אֶת הַדְּבֵילָה. מְגֵירָה לַגּוֹר בָּהּ אֶת הַגְּבִינָה. מַגְרֵיפָה לִגְרוֹף בָּהּ אֶת הַגְּרוֹגְרוֹת. אֶת הָרַחַת וְאֶת הַמַּלְגֵּז לָתֵת עָלָיו לַקָּטָן. אֶת הַכּוּשׁ וְאֶת הַכַּרְכַּר לִתְחוֹב בּוֹ. מַחַט שֶׁל יָד לִיטּוֹל בָּהּ אֶת הַקּוֹץ וְשֶׁל סַקָּאִין לִפְתּוֹחַ בּוֹ אֶת הַדֶּלֶת: נוֹטֵל אָדָם קוּרְנָס לִפְצּוֹעַ בּוֹ אֱגוֹזִים. הָא שֶׁלֹּא לִפְצֹּעַ בּוֹ לֹא. מַתְנִיתָא דְרִבִּי נְחֶמְיָה. דְּאָמַר רִבִּי נְחֶמְיָה. אֵין נִיטָּלִין שֶׁלֹּא לְצוֹרֶךְ. רִבִּי בָּא רִבִּי יוּדָא רִבִּי חִינְנָא בַּר שְׁלֶמְיָה בְשֵׁם רַב. מוֹדִין חֲכָמִים לְרִבִּי נְחֶמְיָה בְּזַיָירָא וּבִמְזוֹרָה וּבִמְכוּנָה. בְּזַַיָירָא. דּוּ עֲצַר בֵּיהּ. בִּמְזוֹרָה. דּוּ חֲבִיט בֵּיהּ. בִּמְכוּנָה. דּוּ כְתִישׁ בֵּיהּ. כֶּלִי הַמְיוּחַד לְאִיסּוּר מְטַלְטְלִין אוֹתוֹ לְצוֹרֶךְ. לְהֵיתֵר בֵּין לְצוֹרֶךְ בֵּין שֶׁלֹּא לְצוֹרֶךְ. אָמַר רִבִּי יוֹסֵה. רְאֵה עַד אֵיכָן הֵיקִילוּ בַשַּׁבָּת. שֶׁאֲפִילוּ דְבָרִים שֶׁאֵין תַּשְׁמִישָׁן לְשֵׁם שַׁבָּת הִתִּירוּ אוֹתָן לְשֵׁם שַׁבָּת. דָּמַר רִבִּי לָעְזָר. דֶּלופִקֵי לָמָּה הִיא טְמֵיאָה. מִפְּנֵי שֶׁהַשַּׁמָּשׁ אוֹכֵל עָלֶיהָ. בַּסִּיס דִּידֵיהּ לָמָּה הִיא טְמֵיאָה. מִפְּנֵי שֶׁהַשַּׁמָּשׁ עוֹמֵד עָלֶיהָ. רְאֵה עַד אֵיכָן הֶחֱמִירוּ בְטוּמְאָה. שֶׁאֲפִילוּ דְבָרִים שֶׁאֵין תַּשְׁמִישָׁן לְשֵׁם טַבֶּלָּה. טִימְאוּ אוֹתָן לְשֵׁם טַבֶּלָּה. אֶת הָרַחַת וְאֶת הַמַּלְגֵּז לָתֵת עָלָיו לקָּטָן. הַכּוּשׁ וְהַכַּרְכַּד לִתְחוֹב בּוֹ. אָמַר רִבִּי סִימוֹן. שְׁרָא לִי רִבִּי אַבָּהוּ מֵיסַב קִילוֹרִית בַּשַּׁבָּת. רִבִּי בָּא בַּר כֹּהֵן בְּשֵׁם רַב שֵׁשֶׁת. מַתְנִיתָא אָמְרָה כֵן. מַחַט שֶׁל יָד לִיטּוֹל בָּהּ אֶת הַקּוֹץ. דִּלֹכֵן מַה בֵין קוֹץ לָזֶה. רִבִּי בָּא בְעָא קֹמֵי רִבִּי מָנָא. מָהוּ מִיגְבְּלָתָהּ בְּיוֹם טוֹב. אָמַר לֵיהּ. אֵינוֹ אוֹכֵל נֶפֶשׁ.

MISHNAH: A person may take a hammer to crack nuts, an axe to cut the fig cake, a saw to shave cheese with, a rake to rake with it dried figs, a spade or a pitchfork to feed a child, a spindle or a spinning top to stick into something, a sewing needle to remove a thorn, and one of sack-clothiers to open a door. HALAKHAH: “A person may take a hammer to crack nuts.” Therefore not to open nuts not 60a . . Is the Mishnah Rebbi Nehemiah’s, since Rebbi Nehemiah says, they may be taken only for a need? 1:5 (69c l.50, י ), which also exists in a Genizah text edited by Ginzberg (p. 169,G) where the text is in better shape. Rebbi Abba (Rebbi Judah, Rebbi). The title of Ḥinena bar Shelemiah was Rav, not Rebbi. Ḥinena bar Shelemiah in the name of Rav: The Sages agree with Rebbi Neḥemiah about the press, the plank, and the mace; the press with which he presses, the plank on which one beats them, the mace with which he smashes them. An implement dedicated to a forbidden use may be moved only for a need; one for permitted use both with and without a need. Rebbi Yose said, look how lenient they were on the Sabbath, that even things which are not to be used on the Sabbath they permitted for use on the Sabbath. As Rebbi Eleazar said, why is a tripod [scil . mensa] . This is a wooden tripod on which a wooden plate is laid to serve as table top. Since no volume is enclosed by any of its parts, one would have expected the tripod to be impervious to impurity. (A tripod used as a chair can become impure as a chair.) impure? Because the waiter eats on it. Why is its base impure? Because the waiter stands on it. Look how stringent they were in impurity, that even things which are not used as a table they declared impure as a table. “A spade or a pitchfork to feed a child, a spindle or a spinning top to stick into something.” Rebbi Simon said, Rebbi Abbahu permitted me to apply eye salve, - i , n. on the Sabbath. Rebbi Abba bar Cohen in the name of Rav Sheshet: The Mishnah implies this, “a sewing needle to remove a thorn,” since what would be the difference between this and a thorn? Rebbi Abba asked before Rebbi Mana, may one compound it on a holiday? He told him, it is not food 1:5 ). Compounding lotions for external use is forbidden. .

קָנֶה שֶׁל זֵיתִים אִם יֶשׁ קֶשֶׁר בְּרֹאשׁוֹ מְקַבֵּל טוּמְאָה. וְאִם לָאו אֵין מְקַבֵּל טוּמְאָה. בֵּין כָּךְ וּבֵין כָּךְ נִיטָּל בַּשַּׁבָּת: דְּבֵי רִבִּי יַנַּאי אָמְרֵי. קָנֶה שֶׁהִתְקִינוֹ לִהְיוֹת בּוֹדֵק הַזֵּיתִין. כֵּיצַד הָיָה יוֹדֵעַ. אִם מְלוּכְלַךְ בְּמַשְׁקֶה בְּיָדוּעַ שֶׁנִּגְמְרָה מְלֶאכֶת הַמַּעֲטָן. וִאִי לֹא. בְּיָדוּעַ שֶׁלֹּא נִגְמְרָה מְלֶאכֶת הַמַּעֲטָן. אָמַר לֵיהּ רִבִּי מָנָא. לֹא תַנֵּי שְׁמוּאֵל אֶלָּא לִהְיוּת שׁוֹלֶה בוֹ הַזֵּיתִין. קָנֶה שֶׁהִתְקִינוֹ לִהיוֹת פּוֹקֵק בּוֹ הַחֲלוֹן. נֵימַר. אִם הָיָה קָשׁוּר וְתָלוּי פּוֹקְקִין בּוֹ. וִאִילֹא אֵין פּוֹקְקִין בּוֹ. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר. מוּתְקַן אַף עַל פִּי שֶׁאֵינוֹ קָשׁוּר וְתָלוּי. וְלֹא כֵן אָמַר רִבִּי יוֹחָנָן. מָשְׁכֵנִי חִילְפַיי וְהַרְאֵנִי נֶגֶר מִשֶּׁל בֵּית רִבִּי קָשׁוּר אַף עַל פִּי שֶׁאֵינוֹ תָלוּי. אָמַר רִבִּי יוּדָן. מִכֵּיוָן שֶׁנִיטְּלוֹ וְנִיתְּנוֹ לְתוֹךְ יָדוֹ נַעֲשֶׂה כְמַפְתֵּחַ.

MISHNAH: If a stick used to stir olives has a knot at its top it is an object of impurity, otherwise it is impervious to impurity. In any case it may be used on the Sabbath. HALAKHAH: In the House of Rebbi Yannai they said, a stick which he prepared in order to check the olives. How did he know? If it was dirtied by fluid it was proof that the work of loading was completed; otherwise it was proof that the work of loading was not completed. Rebbi Mana said to him, Samuel only stated that he was fishing out olives with it. A stick which one prepared to close the window, should we say that he closes with it if it was tied and hanging, otherwise he may not close with it? “Rabban Simeon ben Gamliel says, if it is prepared even if it is neither tied nor hanging.” Did not Rebbi Joḥanan say, Ḥilfai pulled me and showed me a bolt of the House of Rebbi tied but not hanging 10 (Note 131 ). ? Rebbi Yudan said, since he removed it and took it into his hand it becomes similar to a key.

כָּל הַכֵּלִים נִיטָּלִין בַּשַּׁבָּת חוּץ מִן הַמַּסָּר הַגָּדוֹל וְיָתֵד שֶׁל מַחֲרֵישָׁה. כָּל הַכֵּלִים נִיטָּלִין לְצוֹרֶךְ וְשֶׁלֹּא לְצוֹרֶךְ. רִבִּי נְחֶמְיָה אוֹמֵר אֵין נִיטָּלִין אֶלָּא לְצוֹרֶךְ: רַב יְהוּדָה בְשֵׁם רַב. הֲלָכָה כְּרִבִּי נְחֶמְיָה דְאָמַר אֵין נִיטָּלִין אֶלָּא לְצוֹרֶךְ. רִבִּי יוֹחָנָן וְרַבָּנִן דְּתַמָּן. חַד אָמַר. לְצוֹרֶךְ. לְצוֹרֶךְ גּוּפוֹ. שֶׁלֹּא לְצוֹרֶךְ. שֶׁלֹּא לְצוֹרֶךְ גּוּפוֹ. רִבִּי נְחֶמְיָה אוֹמֵר אֵינָן נִיטָּלִין אֶלָּא לְצוֹרֶךְ גּוּפוֹ. וְחָרָנָה אָמַר. לְצוֹרֶךְ. לְצוֹרֶךְ גּוּפוֹ וּלְצוֹרֶךְ מְקוֹמוֹ. שֶׁלֹּא לְצוֹרֶךְ. שֶׁלֹּא לְצוֹרֶךְ גּוּפוֹ וְשֶׁלֹּא לְצוֹרֶךְ מְקוֹמוֹ. רִבִּי נְחֶמְיָה אוֹמֵר אֵין נִיטָּלִין אֶלָּא לְצוֹרֶךְ גּוּפוֹ וּלְצוֹרֶךְ מְקוֹמוֹ. תַּנֵּי. אָמַר רִבִּי יוּדָן. לֹא נֶחְלְקוּ בֵית שַׁמַּי וּבֵית הִלֵּל עַל הַמְּלֵאִין שֶׁמְטַלְטְלִין אוֹתָן שֶׁלֹּא לְצוֹרֶךְ וְעַל הָרֵיקָנִין שֶׁיֵּשׁ בְּדַעְתּוֹ לְמַלּוֹתָן. וְעַל מַה נֶחְלְקוּ. עַל שֶׁאֵין בְּדַעְתּוֹ לְמַלּוֹתָן. שֶׁבֶּית שַׁמַּי אוֹסְרִין וּבֵית הִלֵּל מַתִּירִין. אַתְיָא דְבֵית שַׁמַּי כְּרִבִּי נְחֶמְיָה. אַתְּ אָמַרְתָּ. הֲלָכָה כְּרִבִּי נְחֶמְיָה. וְלֹא הֲלָכָה כְבֵית שַׁמַּי.

MISHNAH: All implements may be taken on the Sabbath except for the large saw and the blade of the plough. All implements may be taken whether for a need or not for a need; Rebbi Nehemiah says, they may be taken only for a need. HALAKHAH: Rav Jehudah in the name of Rav: Practice follows Rebbi Nehemiah who said, “they may be taken only for a need.” Rebbi Joḥanan and the rabbis there. One said, for a need, for a need of itself; not for a need, not for a need of itself. Rebbi Nehemiah says, they may be taken only for a need of itself. But the other said, for a need, for a need of itself or of its place; not for a need, not for a need of itself or of its place. Rebbi Nehemiah says, they may be taken only for a need of itself or of its place. It was stated 1:11 , but where it is only agreed that full containers can be moved for a need. : Rebbi Jehudah said, the House of Shammai and the House of Hillel did not disagree that one moves full [containers] for no need and about empty [containers] which he intended to fill. Where did they disagree? About those which he has no intention to fill, where the House of Shammai prohibit and the House of Hillel permit. Does the House of Shammai come to parallel Rebbi Nehemiah? You say, practice follows Rebbi Nehemiah, but practice does not follow the House of Shammai.

כָּל הַכֵּלִים הַנִּיטָּלִין בַּשַּׁבָּת שִׁבְרֵיהֶן נִיטָּלִין וּבִלְבַד שֶׁיִּהְיוּ עוֹשִׂין מֵעֵין מְלָאכָה. שִׁיבְרֵי עֲרֵיבָה לְכַסּוֹת בָּהֶן אֶת פִּי הֶחָבִית. וְשֶׁל זְכוּכִית לְכַסּוֹת בָּהֶן אֶת פִּי הַפַּךְ. רִבִּי יְהוּדָה אוֹמֵר וּבִלְבַד שֶׁיִּהְיוּ עוֹשִׂין מֵעֵין מְלַאכְתָּן שִׁיבְרֵי עֲרֵיבָה לָצוּק לְתוֹכָן מִקְפָּה. וְשֶׁל זְכוּכִית לָצוּק בְּתוֹכָן שֶׁמֶן: תַּמָּן תַּנְּינָן. זְכוּכִית לִגְרוֹד בָּהּ רֹאשׁ הַכַּרְכִּד. וְהָכָא הוּא אָמַר הָכֵן. רִבִּי אָחָא רִבִּי מַיְישָׁא בְשֵׁם רַבָּנִן דְּקַיְסָרִי. כָּאן בְּעָבָה כָּאן בְּחַדָּה. וְאִית דְּבָעֵי מֵימַר. כָּאן בִּמְטַלְטֵל. כָּאן בְּמוֹצִיא.

MISHNAH: Of all implements which may be taken on the Sabbath their breakage also may be taken as long as they are for some use: pieces from a trough to cover the top of an amphora, and of glass to cover the mouth of a phial. Rebbi Jehudah says, only if they can be used similarly to their original use: pieces from a trough to pour pap into them, and of glass to pour olive oil into them. HALAKHAH: “Glass to scrape the head of the weaver’s beam.” And here, you are saying so? Rebbi Aḥa, Rebbi Maisha, Rebbi Cohen in the name of the rabbis of Caesarea: Here if it is thick, there if it is sharp. Some want to say, here about moving, there about bringing out.

הָאֶבֶן שֶׁבַּקֵּירוּיָא אִם מְמַלְאִין בָּהּ וְאֵינָהּ נוֹפֶלֶת מְמַלְאִין בָּהּ. וְאִם לָאו אֵין מְמַלְאִין בָּהּ. זְמוֹרָה שֶׁהִיא קְשׁוּרָה בַטָּפִיחַ מְמַלְאִין בָּהּ בַּשַּׁבָּת: אֲנָן תַּנִּינָן. הָאֶבֶן בְּתוֹכָהּ. תַּנֵּי דְבֵי רִבִּי. וְהָאוֹכְלִין וְהָאֶבֶן בְּתוֹכָהּ. רִבִּי יַעֲקֹב בַּר זַבְדִּי בְשֵׁם רִבִּי אַבָּהוּ. אִיתָפַּלְּגוֹן רִבִּי חִיָיה בַּר יוֹסֵף וְרִבִּי יוֹחָנָן. רִבִּי חִיָיה בַּר יוֹסֵף כְּמַתְנִיתִין. רִבִּי יוֹחָנָן כְּהָדָא דְתַנֵּי דְבֵי רִבִּי. מַתְנִיתָא פְלִיגָא עַל רִבִּי יוֹחָנָן. הָאֶבֶן שֶׁבַּקֵּירוּיָה אִם מְמַלִּין בָּהּ וְאֵינָהּ נוֹפֶלֶת. מְמַלִּין בָּהּ. כֵּיוָן שֶׁהִיא אָפִיצָה לָהּ כְּגוּפָהּ הִיא. וְסֵיפָא פְלִיגָא עַל רִבִּי חִיָיא בַּר יוֹסֵף. וְאִם לָאו אֵין מְמַלִּין בָּהּ. אָמָר רִבִּי יוּדָן. כֵּיוָן שֶׁהִיא עֲשׂוּיָה לְהַכְבִּיד נַעֲשֶׂה כִמְטַלְטֵל קִירוּיָא עַל גַּב הָאֶבֶן. מָה עֲבַד לָהּ רִבִּי יוֹחָנָן. נַעֲשֶׂה כִמְטַלְטֵל קִירוּיָה עַצְמָהּ. מַתְנִיתָא פְלִיגָא עַל רִבִּי יוֹחָנָן. נוֹטֵל אָדָם בְּנוֹ וְהָאֶבֶן בְּיָדוֹ כַלְכָּלָה וְהָאֶבֶן בְּתוֹכָהּ. וְתַנֵּי דְבֵי רִבִּי. הָאֶבֶן וְהָאוֹכְלִין בְּתוֹכָהּ. רִבִּי כֹהֵן בְּשֵׁם רַבָּנִן דְּתַמָּן. תִּינּוֹק עָשׂוּ אוֹתוֹ כְאוֹכְלִין. תַּמָּן אָמְרִין. עָשׂוּ הָאֶבֶן בְּיַד הַתִּינּוֹק כְּקַמֵּיעַ מוּמְחֶה בְּיַד תִּינּוֹק.

MISHNAH: If the stone in a gourd-bottle on the Sabbath, it may be used only if the stone becomes part of the gourd as implement that in normal use will not fall from the gourd. does not fall out when used to fill, one may fill with it; otherwise one may not fill with it. If a piece of vine is tied to a pail one may use it to draw water on the Sabbath. HALAKHAH: We have stated: “and a stone contained in it.” In the House of Rebbi it was stated, “and food and a stone contained in it.” Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu: Rebbi Ḥiyya bar Joseph and Rebbi Joḥanan disagreed. Rebbi Ḥiyya bar Joseph as our Mishnah, Rebbi Joḥanan as stated by the House of Rebbi. The Mishnah disagrees with Rebbi Joḥanan: “If the stone in a gourd-bottle on the Sabbath, it may be used only if the stone becomes part of the gourd as implement that in normal use will not fall from the gourd. does not fall out when used to fill, one may fill with it.” Since it is squeezed in it it is like its body bottle. . The final clause disagrees with Rebbi Ḥiyya bar Joseph: “otherwise one may not fill with it.” Rebbi Yudan said, since it is used as ballast, one carries the gourd on the stone. What does Rebbi Joḥanan do with this? He carries the gourd itself bottle. . A Mishnah disagrees with Rebbi Joḥanan: “A person may carry his son with a stone in his hand, a basket and a stone in it,” and in the House of Rebbi it was stated, “and food and a stone contained in it.” Rebbi Cohen in the name of the rabbis there: they treated a baby like food. There they are saying: they made the stone in the hand of the baby like an expert amulet in the hand of the baby.

רִבִּי אֱלִיעֶזֶר אוֹמֵר פְּקַק הַחַלּוֹן בִּזְמַן שֶׁהוּא קָשׁוּר וְתָלוּי פּוֹקְקִין בּוֹ. וְאִם לָאו אֵין פּוֹקְקִין בּוֹ. וַחֲכָמִים אוֹמְרִים בֵּין כָּךְ וּבֵין כָּךְ פּוֹקְקִין בּוֹ: כָּל כִּסּוּיֵי הַכֵּלִים שֶׁיֵּשׁ לָהֶם בֵּית אֲחִיזָה נִיטָּלִין בַּשַּׁבָּת. אָמַר רִבִּי יוֹסֵי בַּמֶּה דְבָרִים אֲמוּרִים בְּכִסּוּיֵי הַקַּרְקָעוֹת אֲבָל בְּכִסּוּיֵי הַכֵּלִים בֵּין כָּךְ וּבֵין כָּךְ נִיטָּלִין בַּשַּׁבָּת: אֵי זֶהוּ נֶגֶר הַנִּגְרָר. אָמַר רִבִּי יוֹחָנָן. קָשׁוּר אַף עַל פִּי שֶׁאֵינוֹ תָלוּי. אָמַר רִבִּי יוֹחָנָן. מָשְׁכֵנִי חִילְפַיי וְהַרְאֵנִי נֶגֶר מִשֶּׁלְבֵּית רִבִּי קָשׁוּר אַף עַל פִּי שֶׁאֵינוֹ תָלוּי. אָמַר רִבִּי יוֹחָנָן. אַתְיָא יְחִידָיָיא דְהָכָא כִּסְתָמָא דְתַמָּן. וִיְחִידָיָיא דְתַמָּן כִּסְתָמָא דְהָכָא. רִבִּי יוֹסֵי בָעֵי קוֹמֵי רִבִּי יִרְמְיָה. הֵיךְ עָבְדִין עוֹבְדָא. אָמַר לֵיהּ. מִן מָה דָמַר רִבִּי יוֹחָנָן. מָשְׁכֵנִי חִילְפַיי וְהַרְאֵנִי נֶגֶר מִשֶּׁלְבֵּית רִבִּי קָשׁוּר אַף עַל פִּי שֶׁאֵינוֹ תָלוּי. הָדָא אָמְרָה כְּרִבִּי יוּדָן עָבְדִין עוֹבְדָא. אֲתַא רִבִּי הוּנָא בְשֵׁם רִבִּי שְִׁמוּאֵל. הֲלָכָה כְּרִבִּי יְהוּדָה. עַד שֶׁיְּהֵא קָשׁוּר בַּדֶּלֶת. רִבִּי יַנַּאי רִבִּי אִמִּי אָמַר. עַד שֶׁיְּהֵא קָשׁוּר בַּדֶּלֶת בְּדָבָר שֶׁהוּא יָכוֹל לְהַעֲמִידוֹ. נִיגָרַיָיא דְרִבִּי לָעְזָר הֲוָה קְטִיר בְּגָמִי. נִשְׁמַט אָסוּר. נִקְמַז. רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רַבָּנִן. מְדָרֵיהוּ בְרָאשֵׁי אֶצְבָּעוֹתָיו. כָּל כִּסּוּיֵי הַכֵּלִים וכו׳. אַבָּא בַּר כַּהֲנָא רַב חִיָיה בַּר אַשִּׁי בְשֵׁם רַב. הֲלָכָה כְּרִבִּי יוֹסֵי.

MISHNAH: Rebbi Eliezer says, if the window plug is connected and hanging one may plug with it, otherwise one may not plug with it. But the Sages say, in any case one may plug with it. All implement covers which have handles may be taken on the Sabbath. Rebbi Yose said, when has this been said? Covers of the ground. But covers of implements in any case may be taken on the Sabbath. HALAKHAH: 10 ( ז ), where it is the discussion of Mishnah 10 (in the independent Mishnah mss., Mishnah 11) that a “dragged bolt”, one which has no knob at the end which would turn it into a tool, may be used in the Temple on the Sabbath but not outside, but R. Jehudah says one lying on the ground, not connected to the door, may be used in the Temple and the dragged one everywhere. It is obvious that the prohibition is rabbinic. What is a dragged bolt? Rebbi Joḥanan said, tied but not hanging. Rebbi Joḥanan said, Ḥilfai pulled me and showed me a bolt of the House of Rebbi tied but not hanging 10 (Note 131 ). . Rebbi Joḥanan said, the single opinion here is parallel to the anonymous one there, and the anonymous there to the individual here parallels that of R. Eliezer in Mishnah 7 here; that of the Sages here corresponds to R. Jehudah’s opinion there. Since practice is supposed to follow the anonymous opinion in the Mishnah, Rebbi in formulating the Mishnah text intentionally refrained from defining practice. . Rebbi Yose asked before Rebbi Jeremiah: how does one act in actuality? He said to him, since Rebbi Joḥanan said, Ḥilfai pulled me and showed me a bolt of the House of Rebbi tied but not hanging, this implies that one acts following Rebbi Jehudah . There came Rebbi Huna in the name of Rebbi Samuel, practice follows Rebbi Jehudah (nor in the text quoted by Raviah §390) and here is a marginal gloss by a different hand; it should be deleted since it interrupts R. Jeremiah’s statement. , except that it be tied to the door. . Rebbi Yannai [the father-in-law of]; the addition is necessary since the R. Yannai lived two generations before R. Immi and cannot have spoken in the latter’s name. In the Babli 102a the statement appears in the name of Babylonian authorities. Rebbi Immi said, only if it is tied to the door by something which can fasten it. Rebbi Eleazar’s bolt was tied with bast 102a , Rashi explains following Rav Hai Gaon: “the bolt fell and stuck in the ground” (cf. Otzar ha - Gaonim , vol. 3, p. 103). It also is possible to read the word as Arabic قمز “to take something with one’s fingers”, that the bolt is removed from the door but still held in by the fingers and not deposited anywhere. . If it was detached it is forbidden; loose 102a , Rashi explains following Rav Hai Gaon: “the bolt fell and stuck in the ground” (cf. Otzar ha - Gaonim , vol. 3, p. 103). It also is possible to read the word as Arabic قمز “to take something with one’s fingers”, that the bolt is removed from the door but still held in by the fingers and not deposited anywhere. ? Rebbi Jacob bar Aḥa in the name of the rabbis, he supports text. מדדה is what a woman does when she helps her toddler to learn how to walk. The word written here מדרה has no explanation. it with his finger tips. “All implement covers,” etc. is a copy from the text here even though the preceding paragraph clearly is copied from there. If the header is added in error then the reference is to the statement in Mishnah Eruvin 9(10), where R. Yose asserts that a key-bolt is a tool and may be moved on the Sabbath, a statement compatible with that of R. Jehudah in Mishnah 10(11). Abba bar Cahana, Rav Ḥiyya bar Ashi in the name of Rav, practice follows Rebbi Yose.