וְהָא מִיפְלָג פְּלִיג עִילָּוֵיהּ, דְּתַנְיָא, רַבִּי יְהוּדָה אוֹמֵר: מַעֲלִין אֶת הַמְדוּמָּע בְּאֶחָד וּמֵאָה. רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר: נוֹתֵן עֵינָיו בְּצַד זֶה וְאוֹכֵל מִצַּד אַחֵר. Doesn’t he disagree with him? As it was taught in a baraita that Rabbi Yehuda says: One may lift a measure of teruma that was nullified from a mixture of one hundred measures of non-sacred produce and one measure of teruma. Rabbi Shimon ben Elazar says: One casts his eyes on this side of the mixture and decides to separate a se’a from the produce on that side, and he eats from a different side of the mixture.
דְּרַבִּי יְהוּדָה עֲדִיפָא מִדְּרַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר. The Gemara rejects this: Fundamentally, the two tanna’im agree, but the opinion of Rabbi Yehuda is more far-reaching than the opinion of Rabbi Shimon ben Elazar. Rabbi Yehuda says that since thought is sufficient, lifting the se’a does not render the produce fit for consumption, and it is preferable if he lifts the se’a even on Shabbat.
מַתְנִי׳ הָאֶבֶן שֶׁעַל פִּי הֶחָבִית — מַטָּהּ עַל צִדָּהּ, וְהִיא נוֹפֶלֶת. הָיְתָה בֵּין הֶחָבִיּוֹת — מַגְבִּיהָהּ וּמַטָּהּ עַל צִדָּהּ, וְהִיא נוֹפֶלֶת. MISHNA: With regard to a stone, which is set-aside on Shabbat and may not be moved, that was placed on the mouth of a barrel, one tilts the barrel on its side, and the stone falls. If the barrel was among other barrels, and the other barrels might break if the stone falls on them, he lifts the barrel to distance it from the other barrels, and then tilts it on its side, and the stone falls.
מָעוֹת שֶׁעַל הַכַּר — מְנַעֵר אֶת הַכַּר, וְהֵן נוֹפְלוֹת. הָיְתָה עָלָיו לִשְׁלֶשֶׁת — מְקַנְּחָהּ בִּסְמַרְטוּט. הָיְתָה שֶׁל עוֹר — נוֹתְנִין עָלֶיהָ מַיִם עַד שֶׁתִּכְלֶה. With regard to coins that are on a cushion, he shakes the cushion and the coins fall. If there was bird dung (Arukh) on the cushion, he wipes it with a rag, but he may not wash it with water because of the prohibition against laundering. If the cushion was made of leather, and laundering is not a concern, he places water on it until the bird dung ceases.
גְּמָ׳ אָמַר רַב הוּנָא אָמַר רַב: לֹא שָׁנוּ אֶלָּא בְּשׁוֹכֵחַ, אֲבָל בְּמַנִּיחַ — נַעֲשָׂה בָּסִיס לְדָבָר הָאָסוּר. GEMARA: Rav Huna said that Rav said: They only taught this halakha with regard to a stone in a case where one forgets the stone on the barrel. However, if he places the stone on the barrel, the barrel becomes a base for a prohibited object, which itself may not be moved throughout Shabbat.
[הָיְתָה בֵּין הֶחָבִיּוֹת כּוּ׳.] מַאן תַּנָּא דְּכֹל הֵיכָא דְּאִיכָּא אִיסּוּרָא וְהֶיתֵּרָא — בְּהֶיתֵּרָא טָרְחִינַן, בְּאִיסּוּרָא לָא טָרְחִינַן? We learned in the mishna: If the barrel was among other barrels, he lifts the barrel and then tilts it on its side, and the stone falls. The Gemara asks: Who is the tanna who holds that any place that there is a prohibited item and a permitted item, we may exert ourselves for the permitted item, but we may not exert ourselves for the prohibited item? One must exert himself to lift the barrel, and he may not remove the stone, although doing so would minimize his exertion.
אָמַר רַבָּה בַּר בַּר חָנָה אָמַר רַבִּי יוֹחָנָן: רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל הִיא. דִּתְנַן: הַבּוֹרֵר קִטְנִית בְּיוֹם טוֹב, בֵּית שַׁמַּאי אוֹמְרִים: בּוֹרֵר אוֹכֶל וְאוֹכֵל. וּבֵית הִלֵּל אוֹמְרִים: בּוֹרֵר כְּדַרְכּוֹ, בְּחֵיקוֹ וּבַתַּמְחוּי. Rabba bar bar Ḥana said that Rabbi Yoḥanan said: It is Rabban Shimon ben Gamliel. As we learned in a mishna: With regard to one who selects legumes on a Festival, separating edible and inedible, Beit Shammai say: He selects food and eats it immediately and leaves the waste. And Beit Hillel say: He selects in his usual manner, and may even remove the waste and leave the food, in his lap or in a large vessel.
וְתַנְיָא, אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל: בַּמֶּה דְּבָרִים אֲמוּרִים — שֶׁהָאוֹכֶל מְרוּבֶּה עַל הַפְּסוֹלֶת. אֲבָל פְּסוֹלֶת מְרוּבָּה עַל הָאוֹכֶל — דִּבְרֵי הַכֹּל בּוֹרֵר אוֹכֶל. And it was taught in a baraita that Rabban Shimon ben Gamliel said: In what case are these matters, the dispute between Beit Shammai and Beit Hillel, stated: In a case where the quantity of the food is greater than the quantity of the waste. However, if the quantity of the waste is greater than the quantity of the food, everyone agrees that one selects the food to avoid the exertion involved in removing the waste, which itself may not be moved. The same is true here. He moves the barrel and not the stone, which is like waste.
וְהָא הָכָא, דְּכִי אוֹכֶל מְרוּבֶּה עַל הַפְּסוֹלֶת דָּמֵי! The Gemara asks: And here, in the case of the barrel, isn’t it comparable to a case where the food is greater than the waste, as the barrel, which is food, is bigger and heavier than the stone. In addition, it is easier to move the stone. Nevertheless, he is not permitted to do so, in accordance with the opinion of Beit Hillel.
הָכָא נָמֵי, כֵּיוָן דְּאִי בָּעֵי לְמִישְׁקַל, לָא מִשְׁתְּקִיל לֵיהּ יַיִן עַד דְּשָׁקֵיל לַהּ לְאֶבֶן — כִּפְסוֹלֶת מְרוּבָּה עַל הָאוֹכֶל דָּמֵי. The Gemara answers: Here, too, since if he wants to take the wine, the wine cannot be taken until he removes the stone, the legal status of the stone is like that of waste which is greater in quantity than the food, and it cannot be likened to the case of selecting. In this case, he is unable to move the barrel without moving the stone.
הָיְתָה בֵּין הֶחָבִיּוֹת — מַגְבִּיהַּ. תַּנְיָא, רַבִּי יוֹסֵי אוֹמֵר: הָיְתָה הֶחָבִית מוּנַּחַת בָּאוֹצָר, אוֹ שֶׁהָיוּ כְּלֵי זְכוּכִית מוּנָּחִין תַּחְתֶּיהָ — מַגְבִּיהָה לְמָקוֹם אַחֵר, וּמַטָּהּ עַל צִדָּהּ, וְהִיא נוֹפֶלֶת, וְנוֹטֵל הֵימֶנָּה מַה שֶּׁצָּרִיךְ לוֹ, וּמַחְזִירָה לִמְקוֹמָהּ. We learned in the mishna: If the barrel was among other barrels, he lifts the barrel. It was taught in a baraita: Rabbi Yosei says: If the barrel was placed in a storeroom amongst other barrels, or if glass vessels were placed beneath it, preventing him from tilting the barrel and letting the stone fall, he lifts the barrel and moves it to a different place, and he tilts it on its side, and the stone falls. And then he takes from the barrel what he needs, and restores the barrel to its place.
מָעוֹת שֶׁעַל הַכַּר. אָמַר רַב חִיָּיא בַּר אָשֵׁי אָמַר רַב: לֹא שָׁנוּ אֶלָּא בְּשׁוֹכֵחַ, אֲבָל בְּמַנִּיחַ — נַעֲשָׂה בָּסִיס לְדָבָר הָאָסוּר. We learned in the mishna: With regard to coins that are on a cushion, he shakes the cushion and the coins fall. Rav Hiyya bar Ashi said that Rav said: They only taught this halakha with regard to a case where one forgets the coins on the cushion; however, if he places the coins on the cushion, the cushion becomes a base for a prohibited object and may not be moved at all.
אָמַר רַבָּה בַּר בַּר חָנָה אָמַר רַבִּי יוֹחָנָן: לֹא שָׁנוּ אֶלָּא לְצוֹרֶךְ גּוּפוֹ, אֲבָל לְצוֹרֶךְ מְקוֹמוֹ — מְטַלְטְלוֹ וְעוֹדָן עָלָיו. וְכֵן תָּנֵי חִיָּיא בַּר רַב מִדִּיפְתִּי: לֹא שָׁנוּ אֶלָּא לְצוֹרֶךְ גּוּפוֹ, אֲבָל לְצוֹרֶךְ מְקוֹמוֹ — מְטַלְטְלוֹ וְעוֹדָן עָלָיו. Rabba bar bar Ḥana said that Rabbi Yoḥanan said: They only taught the halakha that one shakes the cushion and the coins fall, when he needs the cushion for the purpose of utilizing the cushion itself; but if he needs it for the purpose of utilizing its place, he moves the cushion with the coins still on it. And likewise, Hiyya bar Rav from Difti taught in a baraita: They only taught the halakha that one shakes the cushion and the coins fall, when he needs the cushion for the purpose of utilizing the cushion itself, but if he needs it for the purpose of utilizing its place, he moves the cushion with the coins still on it.
מָעוֹת שֶׁעַל הַכַּר מְנַעֵר וְכוּ׳. אָמַר רַבִּי אוֹשַׁעְיָא: שָׁכַח אַרְנָקִי בֶּחָצֵר — מַנִּיחַ עָלֶיהָ כִּכָּר אוֹ תִּינוֹק וּמְטַלְטְלָהּ. אָמַר רַב יִצְחָק: שָׁכַח לְבֵינָה בֶּחָצֵר — מַנִּיחַ עָלֶיהָ כִּכָּר אוֹ תִּינוֹק, וּמְטַלְטְלָהּ. אָמַר רַבִּי יְהוּדָה בַּר שֵׁילָא אָמַר רַבִּי אַסִּי: פַּעַם אַחַת שָׁכְחוּ דִּסַקַּיָּא מְלֵאָה מָעוֹת בִּסְרַטְיָא, וּבָאוּ וְשָׁאֲלוּ אֶת רַבִּי יוֹחָנָן, וְאָמַר לָהֶן: הַנִּיחוּ עָלֶיהָ כִּכָּר אוֹ תִּינוֹק, וְטַלְטְלוּהָ. We learned in the mishna: With regard to coins that are on a cushion, he shakes the cushion and the coins fall.
Rabbi Oshaya said: If one forgot a purse of money in the courtyard on Shabbat eve, and he remembers it on Shabbat and wants to bring it into the house, he places a loaf of bread or a baby on it and moves it. The purse becomes a base for a permitted object and may be moved.
Rav Yitzhak said: If one forgot a brick in the courtyard, he places a loaf of bread or a baby on it and moves it.
Rabbi Yehuda bar Sheila said that Rabbi Asi said: Once, they forgot a saddlebag [diskaya] full of coins in a main street, and they came and asked Rabbi Yoḥanan, and he said to them: Place a loaf or a baby on it, and move it.
אָמַר מָר זוּטְרָא: הִלְכְתָא כְּכׇל הָנֵי שְׁמַעְתָּתָא בְּשׁוֹכֵחַ. רַב אָשֵׁי אָמַר: אֲפִילּוּ שֹׁכֵחַ נָמֵי [לָא] — וְלֹא אָמְרוּ כִּכָּר אוֹ תִּינוֹק אֶלָּא לְמֵת בִּלְבַד. Mar Zutra said: The halakha is in accordance with all these statements in the case of one who forgets. However, if one intentionally left an object, even a valuable object, on Shabbat eve, he may not employ artifice and move it the following day. Rav Ashi said: If one forgot, he may also not employ artifice, and they only stated that movement by means of a loaf or a baby for the purposes of moving a corpse alone.
אַבָּיֵי מַנַּח כַּפָּא אַכִּיפֵי. רָבָא מַנַּח סַכִּינָא אַבַּר יוֹנָה וּמְטַלְטְלָהּ. אָמַר רַב יוֹסֵף: כַּמָּה חַרִּיפָן שְׁמַעְתָּתָא דְּדַרְדַּקֵּי! אֵימַר דַּאֲמוּר רַבָּנַן בְּשׁוֹכֵחַ, לְכַתְּחִילָּה מִי אֲמוּר?! The Gemara relates: Abaye would place a spoon on bundles of produce, so that he would be able to move the bundles because of the spoon. Rava would place a knife on a slaughtered young dove and move it. Rav Yosef said mockingly: How sharp is the halakha of children? Say that the Sages stated this halakha only in a case where one forgets, but did they say that one may do so ab initio?
אָמַר אַבָּיֵי: אִי לָאו דְּאָדָם חָשׁוּב אֲנָא, כַּפָּא אַכִּיפֵי לְמָה לִי? הָא חֲזוּ לְמִיזְגָּא עֲלַיְיהוּ! Abaye explained his actions and said: If not for the fact that I am an important person, why would I need to place a spoon on the bundles? Aren’t the bundles themselves suited to lean upon? I could have carried the bundles without the spoon.
אָמַר רָבָא: אֲנָא, אִי לָאו דְּאָדָם חָשׁוּב אֲנָא — סַכִּינָא אַבַּר יוֹנָה לְמָה לִי? הָא חֲזֵי לִי לְאוּמְצָא. Similarly, Rava said: If not for the fact that I am an important person, why would I need to place a knife on a young dove? Isn’t the young dove itself suited to be eaten as raw meat?
טַעְמָא דַּחֲזֵי לְאוּמְצָא, הָא לָא חֲזֵי לְאוּמְצָא — לָא. לְמֵימְרָא דְּרָבָא כְּרַבִּי יְהוּדָה סְבִירָא לֵיהּ? The Gemara asks: The reason that it is permitted to move the slaughtered dove is because it is suited to be eaten by a person as raw meat; but if it is not suited to be eaten by a person as raw meat, no, it may not be moved. Is that to say that Rava holds in accordance with the opinion of Rabbi Yehuda, that on Shabbat it is prohibited to move food that was originally designated for human consumption and is now only suited for animal consumption?
וְהָאָמַר רָבָא לְשַׁמָּעֵיהּ: טְוִוי לִי בַּר אֲווֹזָא, וּשְׁדִי מֵיעֵיהּ לְשׁוּנָּרָא. Didn’t Rava say to his attendant on a Festival: Roast a duck for me, and throw its intestines to the cat. Moving the duck’s intestines was permitted in order to feed the cat. Similarly, moving the dove should have been permitted not because it is raw meat fit for consumption by a person, but because it is suited for consumption by a dog.