MISHNAH: The following are the knots for which one is liable: a camel driver’s knot and a mariner’s knot. Just as one is liable for knotting them so he is liable for untying them. Rebbi Meїr says, one is never liable for a knot which one can untie with one hand.
HALAKHAH: “The following are the knots,” etc. What tying was in the Tabernacle? They were tying down the ropes. But was this not temporary? Rebbi Yose says, because they were travelling and camping by the Word, was it not permanent? Rebbi Yose ben Rebbi Abun said, since the Holy One, praise to Him, has promised them that he will bring them into the Land, it is as if it were temporary. Rebbi Phineas said, they learned it from the gobelin needle-workers. If a thread broke, he was tying it. If it broke again, it was impossible to make many knots but he would untie the first one. Rebbi Ḥizqiah said, an expert tailor merges the two heads. And where was this said? As Rebbi Yose ben Ḥanina said, they learned it from the weavers of the gobelins. What is the reason? The length of one gobelin , that it should be an entity. If [a thread] broke, he was tying it. When he came to the weave, he untied it and brought it in. Rebbi Tanḥuma in the name of Rav Ḥuna: Even on its warp there was neither knot nor connection.
Rebbi Hoshaia stated, a basket of palm leaves for dates or a plate of palm leaves one may tear and open, only one may not tie.
MISHNAH: But there are knots for which one is not liable as one is for a camel driver’s knot and a mariner’s knot. A woman may knot the openings of her garment, and the threads of the hair net, of the belt. , and laces of shoe and sandal, wine and oil skins, and of a meat pot. Rebbi Eliezer ben Jacob said, one may tie in front of an animal that it should not leave; one may tie a pail to a belt but not to a rope, but Rebbi Jehudah permits it. Rebbi Jehudah stated a principle: One is never liable for a knot which is not permanent.
HALAKHAH: 2. 3, 1931, pp. 240–243). Rebbi Ḥizqiah said, if one opens the hem which is connected to the garment. Rebbi Yose said, if one opens a [split] garment which is made like two sheets. If shoe or sandal laces were dislocated, one removes and returns them, only one may not knot them. If its nose was dislocated, there are Tannaim who state, it is permitted to put it back, and there are Tannaim who state, it is forbidden to put it back. They wanted to say, he who says that it is permitted, if there is one hole; he who says that it is forbidden, if there are two holes. Rebbi Yose ben Rebbi Abun said, in both cases it is following him who says that there are two holes. What about it? He who says that it is permitted, if they are loose; he who says that it is forbidden, if they are squeezed.
Do they disagree with Rebbi Eliezer ben Jacob? Since it was stated 3:12 . : “The Sages agree with Rebbi Meїr about seals in the ground that one pushes aside, and removes, and unties, and cuts. On the Sabbath one pushes aside but one does not remove nor untie nor cut. For implements on the Sabbath it is permitted; it is not necessary to mention on a holiday.” This implies that they do not disagree with Rebbi Eliezer ben Jacob. Rebbi Abba said, the Mishnah is about a rope hanging down, a rope tied hanging down.
“To a belt but not to a rope, but Rebbi Jehudah permits it.” Therefore the rabbis do not 113a, ed Herschler col. 383) one has to read here also “Rebbi Jehudah stated a principle …”. As explained earlier, already Mishnah 1 is based on the principle formulated by R. Jehudah which, therefore, is the majority opinion and should have been formulated as anonymous statement. ? But because the earlier statement was in the name of Rebbi Jehudah, so also this is in the name of Rebbi Jehudah: “Rebbi Jehudah stated a principle: One is never liable for a knot which is not permanent.” Rebbi Samuel in the name of Rebbi Zeˋira: So is the Mishnah: One is never liable for a knot which is not permanent and which is temporary.
MISHNAH: One may fold garments even four or five times and make the beds from Friday Night to the Sabbath Day, but not from Sabbath for after the Sabbath. Rebbi Ismael says, one folds garments and makes beds from the day of Atonement to the Sabbath. The fats of the Sabbath. 6:2 , 5 ). On the Sabbath, where burning is forbidden in general, only the sacrifice of the Sabbath ( Num . 28:9–10 ) is permitted. Therefore it is clear that remainders from a Friday service of any kind cannot be burned in the following night. The question is about the service in the night from the Sabbath to Sunday, in case burning also is forbidden on Sunday. R. Aqiba follows his Mishnah ( Megillah 1:5 ) that the only difference between Sabbath and the Day of Atonement is that violations of the Sabbath are criminal offenses while violations of the Day of Atonement are sins. are brought on the Day of Atonement but those of the Day of Atonement are not brought on the Sabbath. Rebbi Aqiba says, neither are those of the Sabbath brought on the Day of Atonement nor those of the Day of Atonement on the Sabbath.
HALAKHAH: 3. In the House of Rebbi Yannai they said, folding by two persons is forbidden. Rebbi Ḥaggai in the name of Rebbi Samuel bar Naḥman: On the Sabbath, two together may not fold. If one folds on a footstool. it is as if two persons were folding. Rebbi Ḥaggai in the name of Rebbi Samuel bar Naḥman: Sabbaths and holidays were given only for eating and drinking. Since this mouth [is bothersome] (is smelling), they permitted him to be occupied with words of the Torah. Rebbi Berekhiah in the name of Rebbi Ḥiyya bar Abba: Sabbaths and holidays were given only for being occupied with words of the Torah §198 p. 290; some mss. of Meїri ad 118b, ed. I. S. Lange p. 459, Or zarua Šabbat §89; it is missing in the quotes of the paragraph in Šibbole Halleqet (ed. S. Buber fol. 34a) and Sefer Hamanhig (ed I. Raphael p. 181)]: “on weekdays since he is occupied he has no free time to occupy himself with words of Torah; holidays and Sabbaths were given to him to occupy himself with words of Torah.” . A baraita supports either one of them: What does one do? Either he sits down and eats or he sits and studies words of the Torah. One verse says, it is a Sabbath for the Eternal . 23:3 . This means totally to the Eternal. , and another verse says, an assembly for the Eternal . 16:8 . This means partially to the Eternal. , your God . How is that? Give part of it to the study of Torah and part to eat and to drink. Rebbi Abbahu said, a Sabbath for the Eternal 20:10 . E shows that probably the quote Lev. 23:3 is intended. , rest like the Eternal. Since the Eternal rested from saying, you also should rest from saying 20:10 . E shows that probably the quote Lev. 23:3 is intended. .
34(15 ) at the end. A slightly different version is in the Babli 150b . It is clear that the mention of a “tent” in this connection is a scribal error; maybe it should be שִׂיחַ “bush”. It happened that a pious person went to promenade in his vineyard on the Sabbath when he saw there a breach which he decided to repair after the Sabbath. He said, because I wanted to repair I shall never repair it. What did the Holy One, praise to Him, do for him? He prepared for him a tent of caper bush which grew there and mended it. From it he was fed and from there was his sustenance all his days.
Rebbi Ḥanina said, with difficulty they permitted greeting on the Sabbath. Rebbi Ḥiyya bar Abba said, when Rebbi Simeon ben Yoḥai saw that his mother enjoyed talking much, he said to her, mama, today is Sabbath. It was stated: It is forbidden to pray for his needs on the Sabbath. Rebbi Zeˋira asked Rebbi Ḥiyya bar Abba, may one say, “shepherd us, provide for us”, p. 353.) The passage also is quoted in Lev. rabba 34 (Note 36 ). ? He answered him, these are formulas of benediction.
It was stated: One rinses cups, pots, and plates from Friday Night to the morning, from morning to noon, from noon to afternoon. After afternoon it is forbidden, only for cups it is permitted since drinking has no fixed times. Rebbi Jeremiah, Rebbi Zeˋira in the name of Rav Ḥiyya bar Ashi: An intelligent woman rinses a cup here, a pot there, a plate there; the result is that she waters down her house on the Sabbath.
Rebbi Zeˋira in the name of Rav Ḥisda, if the Day of Atonement falls to be on the Sabbath one does not blow, if after the Sabbath one does not make havdalah . But since everything forbidden on the Sabbath also is forbidden on the Day of Atonement ( Mishnah Megillah 1:5 ), havdalah in this situation would make no sense. A special form of havdalah is required if Sunday is any other holiday since many things forbidden on the Sabbath are permitted on a holiday. . Why? Following Rebbi Aqiba. But following Rebbi Ismael he makes havdalah since the fats of the Sabbath. 6:2 , 5 ). On the Sabbath, where burning is forbidden in general, only the sacrifice of the Sabbath ( Num . 28:9–10 ) is permitted. Therefore it is clear that remainders from a Friday service of any kind cannot be burned in the following night. The question is about the service in the night from the Sabbath to Sunday, in case burning also is forbidden on Sunday. R. Aqiba follows his Mishnah ( Megillah 1:5 ) that the only difference between Sabbath and the Day of Atonement is that violations of the Sabbath are criminal offenses while violations of the Day of Atonement are sins. are brought on the Day of Atonement. Rebbi Ezra said before Rebbi Mana, even according to Rebbi Ismael he should not make havdalah , since one only makes havdalah to permit things which were forbidden to him. If he would burn the fats of the Sabbath on the Sabbath, would that not be permitted? Rebbi Samuel the brother of Rebbi Berekhiah said, he should make havdalah since by it he permits to rinse pickled and parboiled [food]. Rebbi Yose said, he only is permitted to rinse pickled and parboiled [food] from the time of afternoon prayers or later. Could he make havdalah from the time of afternoon prayers or later? As you take it, there is no cup, there is no light uses a cup of wine, a torch, and spices (the latter is not needed for holidays and the day of Atonement). Berakhot 5:2 . On the Day of Atonement proper, neither a cup of wine nor fire is available. , how can he make havdalah ? Rebbi Abun said, in prayer, cf. Berakhot 5:2 Note 88 . .