Shabbat 122aשבת קכ״ב א
The William Davidson Talmudתלמוד מהדורת ויליאם דוידסון
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122aקכ״ב א

אמר ליה כאותן של בית אביך

Rabbi Abba bar Kahana said to him: They are like those from your father’s house, which are large (Tosafot).

ואמר רבי אבא בר כהנא אמר רבי חנינא קרונות של בית רבי מותר לטלטלן בשבת אמר ליה רבי זירא בניטלין באדם אחד או בשני בני אדם אמר ליה כאותן של בית אביך

And Rabbi Abba bar Kahana said that Rabbi Ḥanina said: The sedan chairs of the house of Rabbi Yehuda HaNasi may be moved on Shabbat. Rabbi Zeira said to Rabbi Abba bar Kahana: Are you referring to sedan chairs that can be moved by one person or those that can be only moved by two people? He said to him: They are like those from your father’s house.

ואמר רבי אבא בר כהנא התיר להם רבי חנינא לבית רבי לשתות יין בקרונות של גוי בחותם אחד ולא ידענא אי משום דסבר לה כרבי אליעזר אי משום אימתא דבי נשיאה:

And Rabbi Abba bar Kahana said: Rabbi Ḥanina permitted the members of the household of Rabbi Yehuda HaNasi to drink wine transported in a gentile’s wagons even though the wine was sealed only with one seal. He was not concerned that perhaps the gentile may have opened the barrel and poured wine libations to idolatry from it or touched it, which would prohibit drinking it. Rabbi Abba bar Kahana adds: And I do not know if that is because Rabbi Ḥanina holds in accordance with the opinion of Rabbi Eliezer, who permits drinking wine from a gentile that was protected by a single seal, or if it was because the gentile would not dare to open these specific casks due fear of the household of the Nasi, but in general Rabbi Ḥanina prohibited drinking wine protected by a single seal.

מתני׳ גוי שהדליק את הנר משתמש לאורו ישראל ואם בשביל ישראל אסור מילא מים להשקות בהמתו משקה אחריו ישראל ואם בשביל ישראל אסור עשה גוי כבש לירד בו יורד אחריו ישראל ואם בשביל ישראל אסור מעשה ברבן גמליאל וזקנים שהיו באין בספינה ועשה גוי כבש לירד בו וירדו בו רבן גמליאל וזקנים:

MISHNA: If a gentile kindled a lamp on Shabbat for his own purposes, a Jew also uses its light; and if the gentile kindled it for a Jew, the Sages prohibited to utilize its light. Similarly, if a gentile drew water from a well in the public domain to give his animal to drink, a Jew gives his own animal to drink after him from the same water; and if he drew the water initially for the benefit of a Jew, it is prohibited for a Jew to give his animal to drink from that water. Similarly, if a gentile made a ramp on Shabbat to disembark from a ship, a Jew disembarks after him; and if he made the ramp for a Jew, it is prohibited. There was an incident in which Rabban Gamliel and the Elders were traveling on a ship and a gentile made a ramp on Shabbat in order to disembark from the ship on it; and Rabban Gamliel and the Elders disembarked on it as well.

גמ׳ וצריכא דאי אשמעינן נר משום דנר לאחד נר למאה אבל מים ליגזר דילמא אתי לאפושי בשביל ישראל וכבש למה לי מעשה דרבן גמליאל וזקנים קא משמע לן

GEMARA: The Gemara comments: And it was necessary to teach this halakha in all these cases. As, had it taught us only the halakha with regard to a lamp, I would have said that this is the halakha because the light of a lamp for one is the light of a lamp for one hundred people. There is no need to kindle multiple lamps for multiple people; the light of one candle suffices for many. Therefore, it is permitted to use the light of a lamp kindled by a gentile. However, with regard to water, there is room to issue a decree against benefitting from the gentile’s efforts, lest one come to increase the amount of water he draws for a Jew, even without stating that intention. The Gemara asks: And why do I need the mishna to mention that it is permitted to use the ramp? The Gemara answers: It taught us the case of the ramp to cite the incident involving Rabban Gamliel and the Elders to indicate that they followed this ruling in practice.

תנו רבנן גוי שליקט עשבים מאכיל אחריו ישראל ואם בשביל ישראל אסור מילא מים להשקות בהמתו משקה אחריו ישראל ואם בשביל ישראל אסור במה דברים אמורים שאין מכירו אבל מכירו אסור

The Sages taught: If a gentile collected grass on Shabbat for himself, in order to feed his animal, a Jew may feed his own animal after him, and if he collected it for the benefit of a Jew, it is prohibited. If he drew water to give his animal to drink, a Jew may give water to his own animal to drink after him, and if he drew it for the benefit of a Jew it is prohibited. In what case is this statement, that if the gentile acted for himself it is permitted for a Jew to benefit, said? When the gentile does not know him; however, if the gentile knows him, it is prohibited, as in that case, he certainly intended to benefit his Jewish acquaintance as well.

איני והאמר רב הונא אמר רבי חנינא מעמיד אדם בהמתו על גבי עשבים בשבת אבל לא על גבי מוקצה בשבת דקאים לה באפה ואזלא היא ואכלה

The Gemara asks: Is that so? Didn’t Rav Huna say that Rabbi Ḥanina said: One may position his animal over grass on Shabbat, even grass that is growing in the ground, and there is no concern lest he detach the grass and feed the animal; however, he may not position the animal over an item that is set aside on Shabbat, since there is concern lest one lift the item with his hand. The grass that the gentile collects for himself is certainly set aside, so why may the Jew feed it to his animal? The Gemara answers: Indeed, a Jew may not position his animal over the grass that a gentile picked; he may only position it in before the grass at a distance, and the animal goes on its own and eats.

אמר מר במה דברים אמורים שאין מכירו אבל מכירו אסור הא רבן גמליאל מכירו הוה אמר אביי שלא בפניו הוה רבא אמר אפילו תימא בפניו נר לאחד נר למאה

We learned above that the Master said: In what case is this statement, that if the gentile acted for himself it is permitted for a Jew to benefit, said? When the gentile does not know him; however, if the gentile knows him, it is prohibited. The Gemara asks: However, in the incident involving Rabban Gamliel and the ship, it is a case where the gentile knows him as they traveled together on the ship. Abaye said: The action was not performed in Rabban Gamliel’s presence, and since the gentile had not seen him he intended to make it only for himself. Rava said: Even if you say that the gentile made the ramp in his presence, that is irrelevant because a lamp for one is a lamp for one hundred; similarly, with regard to a ramp, once the gentile constructs it for his own use it can be used by others with no further adjustments.

מיתיבי אמר להן רבן גמליאל הואיל ושלא בפנינו עשאו נרד בו אימא הואיל ועשאו נרד בו

The Gemara raises an objection to Rava’s statement based on the Tosefta: Rabban Gamliel said to them: Since he made it not in our presence, we will disembark on it. Rabban Gamliel made use of the ramp only for this reason, contrary to Rava’s explanation. The Gemara rejects this: Say the Tosefta in an emended form: Rabban Gamliel said to them: Since he made it, we will disembark on it.

תא שמע עיר שישראל וגוים דרין בתוכה והיתה בה מרחץ המרחצת בשבת אם רוב גוים מותר לרחוץ בה מיד אם רוב ישראל ימתין בכדי שיחמו חמין התם כי מחממי אדעתא דרובא מחממי

Come and hear proof from another baraita with regard to the dispute between Abaye and Rava: With regard to a city where both Jews and gentiles live and there was a bathhouse in it in which there is bathing on Shabbat, if the majority of the city’s residents are gentiles, it is permitted to bathe in the bathhouse immediately after Shabbat because the bathhouse was heated on Shabbat to serve the gentiles. However, if there is a majority of Jews in the city, one waits after Shabbat for a period of time sufficient for them to heat the hot water so as not to benefit from prohibited labor performed on Shabbat. Apparently, even when an action is not performed in the presence of a Jew, there is concern that it may have been performed for the benefit of Jews. The Gemara rejects this proof: There, in the case of the baraita, when they heat the water, they heat it with the majority of the city’s inhabitants in mind, and the owner of the bathhouse sets the heating schedule to service the majority.

תא שמע נר הדלוק במסיבה אם רוב גוים מותר להשתמש לאורה אם רוב ישראל אסור מחצה על מחצה אסור התם נמי כי מדלקי

Come and hear a proof from the following baraita: With regard to a lamp kindled at a banquet in which several people are participating, if the majority of those present are gentiles it is permitted for a Jew to utilize its light, and if the majority of those present are Jews it is prohibited, as in that case, the lamp was certainly lit for the Jews’ benefit. If those present are half Jews and half gentiles, it is prohibited. Since they are participating in the same banquet, the gentile certainly knows the Jew. Why, then, is it permitted for a Jew to utilize the light of the lamp even when the majority of those present are gentiles? The Gemara rejects this proof: There, too, when they kindle the lamp,