Shabbat 143aשבת קמ״ג א
The William Davidson Talmudתלמוד מהדורת ויליאם דוידסון
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143aקמ״ג א

התם כיון דמסרח דעתיה עילויה מאתמול

The Gemara answers: There, since the intestines will putrefy as time passes, they are on his mind from yesterday. Since Shabbat eve, he has had in mind to feed them to the cat.

הכי נמי מסתברא דרבא כרבי יהודה סבירא ליה דדרש רבא אשה לא תכנס לבית העצים ליטול מהן אוד ואוד שנשבר אסור להסיקו ביום טוב לפי שמסיקין בכלים ואין מסיקין בשברי כלים שמע מינה:

The Gemara adds: So too, it is reasonable to say that Rava holds in accordance with the opinion of Rabbi Yehuda, as Rava taught: A woman may not enter the wood storehouse to take a wooden poker to stoke a fire on a Festival. And with regard to a poker that broke, it is prohibited to kindle a fire with it on a Festival, as one may kindle a fire on a Festival with vessels that may be moved, but one may not kindle a fire with broken vessels that broke during the Festival. They are set-aside and prohibited. Conclude from it that Rava ruled in accordance with the opinion of Rabbi Yehuda with regard to the halakhot of set-aside.

מתני׳ בית שמאי אומרים מעבירין מעל השלחן עצמות וקליפין ובית הלל אומרים מסלק את הטבלא כולה ומנערה

MISHNA: Beit Shammai say: One may clear bones and shells left from the Shabbat meal from the table with his hand. And Beit Hillel say: One may remove the entire board [tavla] that is the table surface and shake the bones and shells off of it, but he may not lift them with his hand because they are set-aside and may not be moved.

מעבירין מלפני השלחן פירורין פחות מכזית ושער של אפונין ושער עדשים מפני שהוא מאכל בהמה

One may clear bread crumbs from the table, even if they are less than an olive-bulk, and pea and lentil pods. Even though it is not fit for human consumption, it may be moved because it is animal fodder.

ספוג אם יש לו עור בית אחיזה מקנחין בו ואם לאו אין מקנחין בו (וחכמים אומרים) בין כך ובין כך ניטל בשבת ואינו מקבל טומאה:

With regard to a sponge, if it has leather as a handle, one may wipe the table with it, and if not, one may not wipe the table with it lest he come to squeeze liquid from it. And the Rabbis say: Both this, a dry sponge with a handle, and that, one without a handle, may be moved on Shabbat and it does not become ritually impure. A sponge is not among the substances that can become ritually impure, neither by Torah law nor by rabbinic decree.

גמ׳ אמר רב נחמן אנו אין לנו אלא בית שמאי כרבי יהודה ובית הלל כרבי שמעון:

GEMARA: Rav Naḥman said: Reverse the two opinions, as we have only Beit Shammai in accordance with the opinion of Rabbi Yehuda, who prohibits moving set-aside items, and Beit Hillel in accordance with the opinion of Rabbi Shimon, who permits doing so.

מעבירין מלפני השלחן פירורין: מסייע ליה לרבי יוחנן דאמר רבי יוחנן פירורין שאין בהן כזית אסור לאבדן ביד:

We learned in the mishna: One may clear bread crumbs from the table. The Gemara comments: This supports the opinion of Rabbi Yoḥanan, as Rabbi Yoḥanan said: With regard to crumbs that are less than an olive-bulk, it is prohibited to destroy them by hand in deference to the food.

שער של אפונין: מני רבי שמעון היא דלית ליה מוקצה

We learned in the mishna: One may clear pea and lentil pods from the table on Shabbat. The Gemara asks: Whose opinion is it in the mishna? It is the opinion of Rabbi Shimon, who is not of the opinion that there is a prohibition of set-aside.

אימא סיפא ספוג אם יש לו בית אחיזה מקנחין בו ואם לאו אין מקנחין בו אתאן לרבי יהודה דאמר דבר שאין מתכוין אסור

Say the latter clause of the mishna: With regard to a sponge, if it has leather as a handle, one may wipe the table with it, and if not, one may not wipe the table with it. We have arrived at the opinion of Rabbi Yehuda, who said: An unintentional act is prohibited, as he certainly does not intend to squeeze liquid from the sponge.

בהא אפילו רבי שמעון מודה דאביי ורבא דאמרי תרוייהו מודה רבי שמעון בפסיק רישיה ולא ימות

The Gemara answers: In that case, even Rabbi Shimon agrees that it is prohibited, as it is Abaye and Rava who both say: Rabbi Shimon agrees in a case of: Cut off its head will it not die, i.e., inevitable consequences. When the prohibited outcome that ensues from the unintentional action is inevitable, Rabbi Shimon agrees that it is prohibited. Squeezing liquid from a sponge is an inevitable consequence.

הני גרעינין דתמרי ארמייתא שרו לטלטולינהו הואיל וחזיין אגב אמן ודפרסייתא אסור

With regard to those pits of Aramean dates, which are low quality and occasionally fed to animals, it is permitted to move the pits since they are fit for use due to their origin, i.e., the dates that were prepared as animal feed beforehand. And moving pits of Persian dates is prohibited. Since those dates are high quality and are not prepared for animals, their pits, too, are not prepared for that use.

שמואל מטלטל להו אגב ריפתא: (שרנם שפז סימן): שמואל לטעמיה דאמר שמואל עושה אדם כל צרכו בפת

The Gemara relates that Shmuel would carry them along with bread. The letters shin, resh, nun, mem, shin, peh, zayin are a mnemonic of the Sages whose opinions are cited below: Shmuel, Rabba, Huna, Ameimar, Sheshet, Pappa, Zekharya. The Gemara comments: Shmuel’s statement is consistent with his reasoning, as Shmuel said: A man may perform all his needs with bread. As long as the bread remains edible, he need not be concerned that he is treating the bread contemptuously.

רבה מטלטל להו אגב לקנא דמיא רב הונא בריה דרב יהושע עביד להו כגרף של ריעי אמר ליה רב אשי לאמימר וכי עושין גרף של ריעי לכתחילה

Rabba would move them along with a pitcher of water. Rav Huna, son of Rav Yehoshua, would render them a chamber pot with excrement. The Sages permitted moving repulsive vessels. Here, too, he would collect all the date pits and then move them out because they were disgusting. Rav Ashi said to Ameimar: And may one create a chamber pot with excrement ab initio? Although the Sages permitted moving a container of excrement, they did not permit creating one ab initio so that it would be permitted to move it.

רב ששת זריק להו בלישניה רב פפא זריק להו אחורי המטה אמרו עליו על רבי זכריה בן אבקולס שהיה מחזיר פניו אחורי המטה וזורקן:

Rav Sheshet would dispose of the pits with his tongue. Rav Pappa would dispose of them behind the divan on which he sat while eating because he did not want to move them in another manner. They said about Rabbi Zekharya ben Avkolas that he would turn his face toward the back of the divan and dispose of them.



הדרן עלך נוטל אדם את בנו