מַתְנִי׳ לֹא יֵצֵא הָאִישׁ בְּסַנְדָּל הַמְסוּמָּר. וְלֹא בְּיָחִיד, בִּזְמַן שֶׁאֵין בְּרַגְלוֹ מַכָּה. וְלֹא בִּתְפִילִּין, וְלֹא בְּקָמֵיעַ בִּזְמַן שֶׁאֵינוֹ מִן הַמּוּמְחֶה. וְלֹא בְּשִׁרְיוֹן וְלֹא בְּקַסְדָּא וְלֹא בְּמַגָּפַיִים. וְאִם יָצָא — אֵינוֹ חַיָּיב חַטָּאת. גְּמָ׳ סַנְדָּל הַמְסוּמָּר מַאי טַעְמָא? אָמַר שְׁמוּאֵל: שִׁלְפֵי הַשְּׁמָד הָיוּ, וְהָיוּ נֶחְבָּאִין בִּמְעָרָה, וְאָמְרוּ: הַנִּכְנָס — יִכָּנֵס, וְהַיּוֹצֵא — אַל יֵצֵא. נֶהְפַּךְ סַנְדָּלוֹ שֶׁל אֶחָד מֵהֶן, כִּסְבוּרִין הֵם אֶחָד מֵהֶן יָצָא וְרָאוּהוּ אוֹיְבִים וְעַכְשָׁו בָּאִין עֲלֵיהֶן. דָּחֲקוּ זֶה בָּזֶה וְהָרְגוּ זֶה אֶת זֶה יוֹתֵר מִמַּה שֶּׁהָרְגוּ בָּהֶם אוֹיְבִים. רַבִּי אִילְעַאי בֶּן אֶלְעָזָר אוֹמֵר: בִּמְעָרָה הָיוּ יוֹשְׁבִין, וְשָׁמְעוּ קוֹל מֵעַל גַּבֵּי הַמְּעָרָה. כִּסְבוּרִין הָיוּ שֶׁבָּאוּ עֲלֵיהֶם אוֹיְבִים. דָּחֲקוּ זֶה בָּזֶה וְהָרְגוּ זֶה אֶת זֶה יוֹתֵר מִמַּה שֶּׁהָרְגוּ בָּהֶן אוֹיְבִים. רָמֵי בַּר יְחֶזְקֵאל אָמַר: בְּבֵית הַכְּנֶסֶת הָיוּ יוֹשְׁבִין, וְשָׁמְעוּ קוֹל מֵאֲחוֹרֵי בֵּית הַכְּנֶסֶת. כִּסְבוּרִין הָיוּ שֶׁבָּאוּ עֲלֵיהֶם אוֹיְבִים. דָּחֲקוּ זֶה בָּזֶה וְהָרְגוּ זֶה אֶת זֶה יוֹתֵר מִמַּה שֶּׁהָרְגוּ בָּהֶן אוֹיְבִים. בְּאוֹתָהּ שָׁעָה אָמְרוּ: אַל יֵצֵא אָדָם בְּסַנְדָּל הַמְסוּמָּר. אִי הָכִי, בְּחוֹל נָמֵי לִיתְּסַר! מַעֲשֶׂה כִּי הֲוָה — בְּשַׁבָּת הֲוָה. בְּיוֹם טוֹב לִישְׁתְּרֵי! אַלְּמָה תְּנַן: מְשַׁלְּחִין כֵּלִים בְּיוֹם טוֹב בֵּין תְּפוּרִין בֵּין שֶׁאֵינָן תְּפוּרִין — אֲבָל לֹא סַנְדָּל הַמְסוּמָּר וְלֹא מִנְעָל שֶׁאֵינוֹ תָּפוּר בְּיוֹם טוֹב! בְּשַׁבָּת מַאי טַעְמָא — דְּאִיכָּא כִּינּוּפְיָא, בְּיוֹם טוֹב נָמֵי אִיכָּא כִּינּוּפְיָא. תַּעֲנִית צִבּוּר אִיכָּא כִּינּוּפְיָא, לִיתְּסַר? מַעֲשֶׂה כִּי הֲוָה בְּכִינּוּפְיָא דְאִיסּוּרָא, הָכָא כִּינּוּפְיָא דְהֶתֵּירָא הֲוָה. וַאֲפִילּוּ לְרַבִּי חֲנִינָא בֶּן עֲקִיבָא, דְּאָמַר: לֹא אָסְרוּ אֶלָּא בְּיַרְדֵּן וּבִסְפִינָה וּכְמַעֲשֶׂה שֶׁהָיָה. הָנֵי מִילֵּי יַרְדֵּן דְּשָׁאנֵי מִשְּׁאָר נְהָרוֹת. אֲבָל יוֹם טוֹב וְשַׁבָּת כִּי הֲדָדֵי נִינְהוּ, דִּתְנַן: אֵין בֵּין יוֹם טוֹב לַשַּׁבָּת אֶלָּא אוֹכֶל נֶפֶשׁ בִּלְבַד. אָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל: לֹא שָׁנוּ אֶלָּא לְחַזֵּק, אֲבָל לְנוֹי — מוּתָּר. וְכַמָּה לְנוֹי? רַבִּי יוֹחָנָן אָמַר: חָמֵשׁ בָּזֶה וְחָמֵשׁ בָּזֶה. וְרַבִּי חֲנִינָא אָמַר: שֶׁבַע בָּזֶה וְשֶׁבַע בָּזֶה. אֲמַר לֵיהּ רַבִּי יוֹחָנָן לְרַב שֶׁמֶן בַּר אַבָּא, אַסְבְּרַהּ לָךְ: לְדִידִי, שְׁתַּיִם מִכָּאן וּשְׁתַּיִם מִכָּאן וְאַחַת בִּתְרֵסִיּוֹתָיו. לְרַבִּי חֲנִינָא, שָׁלֹשׁ מִכָּאן וְשָׁלֹשׁ מִכָּאן וְאַחַת בִּתְרֵסִיּוֹתָיו. מֵיתִיבִי: סַנְדָּל הַנּוֹטֶה עוֹשֶׂה לוֹ שֶׁבַע, דִּבְרֵי רַבִּי נָתָן. וְרַבִּי מַתִּיר בִּשְׁלֹשׁ עֶשְׂרֵה. בִּשְׁלָמָא לְרַבִּי חֲנִינָא, הוּא דְּאָמַר כְּרַבִּי נָתָן. אֶלָּא רַבִּי יוֹחָנָן, דְּאָמַר כְּמַאן? הוּא דְּאָמַר כְּרַבִּי נְהוֹרַאי, דְּתַנְיָא: רַבִּי נְהוֹרַאי אוֹמֵר, חָמֵשׁ מוּתָּר וְשֶׁבַע אָסוּר. אֲמַר לֵיהּ אֵיפָה לְרַבָּה בַּר בַּר חַנָּה: אַתּוּן תַּלְמִידֵי רַבִּי יוֹחָנָן עֲבִידוּ כְּרַבִּי יוֹחָנָן, אֲנַן נַעֲבֵיד כְּרַבִּי חֲנִינָא. בְּעָא מִינֵּיהּ רַב הוּנָא מֵרַב אָשֵׁי: חָמֵשׁ מַהוּ? אֲמַר לֵיהּ: אֲפִילּוּ שֶׁבַע מֻתָּר. תֵּשַׁע מַאי? אֲמַר לֵיהּ: אֲפִילּוּ שְׁמוֹנֶה אָסוּר. בְּעָא מִינֵּיהּ הָהוּא רַצְעָנָא מֵרַבִּי אַמֵּי: תְּפָרוֹ מִבִּפְנִים — מַהוּ? אֲמַר לֵיהּ: מוּתָּר, וְלָא יָדַעְנָא מַאי טַעְמָא. אָמַר רַב אָשֵׁי: וְלָא יָדַע מָר מַאי טַעְמָא?! כֵּיוָן דִּתְפָרוֹ מִבִּפְנִים הָוֵי לֵיהּ מִנְעָל. בְּסַנְדָּל גְּזַרוּ בֵּיהּ רַבָּנַן, בְּמִנְעָל לָא גְזַרוּ בֵּיהּ רַבָּנַן. בְּעָא מִינֵּיהּ רַבִּי אַבָּא בַּר זַבְדָּא מֵרַבִּי אַבָּא בַּר אֲבִינָא: עֲשָׂאוֹ כְּמִין כַּלְבּוֹס, מַהוּ? אֲמַר לֵיהּ: מוּתָּר. אִיתְּמַר נָמֵי, אָמַר רַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא: עֲשָׂאוֹ כְּמִין כַּלְבּוֹס — מוּתָּר. אָמַר רַב שֵׁשֶׁת: חִיפָּהוּ כֻּלּוֹ בְּמַסְמְרוֹת כְּדֵי שֶׁלֹּא תְּהֵא קַרְקַע אוֹכַלְתּוֹ — מוּתָּר.
MISHNA: A man may not go out on Shabbat with a spiked sandal, as will be explained in the Gemara. And he may not go out with a single sandal when there is no wound on his foot. And he may neither go out with phylacteries, nor with an amulet when it is not from an expert, but rather it was written by someone who has not established a reputation as an expert in writing amulets that are effective for those who carry them. And he may neither go out with shiryon, nor with a kasda, nor with maggafayim. These terms will be explained in the Gemara. And if he went out into the public domain with any of these, he is not liable to bring a sin-offering. GEMARA: The Gemara asks: What is the reason that the Sages prohibited going out with a spiked sandal on Shabbat? Shmuel said: They were those who eluded the decrees of religious persecution, and after one of the wars they were hiding in a cave. And those hiding said: One who seeks to enter the cave may enter, but one who seeks to leave the cave may not leave. One leaving has no way to determine whether or not the enemy is lying in wait outside the cave. Therefore, leaving could reveal the presence of those hiding in the cave. It happened that the sandal of one of them was reversed, the front of the sandal was in the back, and his footprints appeared like the steps of one leaving the cave. They thought that one of them left and feared that their enemies saw him and were now coming upon them to attack. In their panic, they pushed one another and killed one another in greater numbers than their enemies had killed among them. To commemorate this disaster that resulted from a spiked sandal, they prohibited going out into the public domain with it. Rabbi Elai ben Elazar says that the reason for the decree was different. Once they were sitting in a cave and heard the sound of a spiked sandal atop the cave. They thought that their enemies had come upon them. They pushed one another and killed one another in greater numbers than their enemies had killed among them. Rami bar Yeḥezkel said that the reason for the decree was different. They were sitting in a synagogue and they heard the sound of a spiked sandal from behind the synagogue. They thought that their enemies had come upon them. They pushed one another, and killed one another in greater numbers than their enemies had killed among them. To commemorate that disaster which occurred due to a spiked sandal, at that time they said: A person may not go out with a spiked sandal. The Gemara asks: If so, on a weekday it should also be prohibited. The Gemara answers: When this incident occurred, it was on Shabbat. Therefore, they issued the decree prohibiting the spiked sandal specifically in parallel circumstances. The Gemara challenges: If so, on a Festival wearing a spiked sandal should be permitted. Why, then, did we learn in the same mishna: One may send garments as a gift on a Festival, whether they are sewn or whether they are not sewn, because any object fit for any use on a Festival may be sent as a gift. However, one may neither send a spiked sandal nor an unsewn shoe on a Festival, since using them is prohibited. Apparently, one may not wear a spiked sandal on a Festival. The Gemara explains: What is the reason that the Sages prohibited wearing a spiked sandal on Shabbat? It is because there is an assemblage of people. On a Festival too, there is an assemblage of people. The Gemara asks: On a communal fast day, there is an assemblage of people; wearing a spiked sandal should be prohibited then, as well. The Gemara answers: When this incident occurred, it was on a day when there was an assemblage of prohibition, i.e., a day on which performing labor is prohibited. Here, a fast day, is a day when there is an assemblage of permission, a day on which performing labor is permitted, and the two are not comparable. However, extending the scope of commemorative decrees to apply to comparable situations, e.g., from Shabbat to the Festivals, is acceptable. And this is true even according to the opinion of Rabbi Ḥanina ben Akiva, who said in the following case that a decree issued due to a specific set of circumstances is applied only to those specific circumstances. The ashes of the red heifer were once transported across the Jordan River in a boat. A source of ritual impurity was discovered at the bottom of the boat. The Sages sought to issue a decree prohibiting transport of the ashes of the red heifer over any body of water, sea or river, over a bridge, or in a boat. Rabbi Ḥanina ben Akiva said that decrees that are issued due to a specific event apply only to precisely those circumstances. Therefore, he said: They only prohibited transporting the ashes of a red heifer in the Jordan River and in a boat, and like the incident that occurred. However, even according to this approach, which limits restriction, that applies only to the Jordan River and not to other rivers. This is because it is different from other rivers in several respects, e.g., width and depth. However, a Festival and Shabbat are similar to one another, as it was taught in the mishna: The halakhic difference between a Festival and Shabbat is only with regard to preparation of food. Rav Yehuda said that Shmuel said: The Sages taught that a spiked sandal is prohibited only when the nails were placed in the sandal to strengthen its form; however, if they were placed in the sandal for beauty, it is permitted. The Gemara asks: And with how many nails is it considered to be for beauty? Rabbi Yoḥanan said: Five on this sandal and five on that one. And Rabbi Ḥanina said: Seven on this one and seven on that one. Rabbi Yoḥanan said to Rav Shemen bar Abba: I will explain it to you: According to my opinion, when inserting nails for beauty, two are inserted from here, its outer side, one near the toes and one near the heel, and two are inserted from there, its inner side, one near the toes and one near the heel, and one is inserted on its straps; and for Rabbi Ḥanina, three from here, and three from there, and one on its straps. The Gemara raises an objection from a baraita: For an uneven sandal, whose soles are not straight, one makes seven nails on the bottom to straighten it, and it is then permitted for use on Shabbat; that is the statement of Rabbi Natan. And Rabbi Yehuda HaNasi permits straightening the sandal with thirteen nails. The Gemara notes: Granted, according to Rabbi Ḥanina, there is no problem, as he stated his opinion in accordance with the opinion of Rabbi Natan. However, Rabbi Yoḥanan, in accordance with whose opinion did he state his opinion? Neither of the tanna’im agrees with his opinion. The Gemara answers: He stated his opinion in accordance with the opinion of Rabbi Nehorai, as it was taught in a baraita that Rabbi Nehorai says: With five nails inserted into the sole, it is permitted to go out into the public domain on Shabbat; and with seven nails, it is prohibited to go out into the public domain on Shabbat. The Sage, Ifa, said to Rabba bar bar Ḥana: You, who are students of Rabbi Yoḥanan, act in accordance with the opinion of Rabbi Yoḥanan. We will act in accordance with the opinion of Rabbi Ḥanina. Rav Huna raised a dilemma before Rav Ashi: With a sandal that has five nails inserted into the sole, what is the halakha with regard to going out into the public domain? He said to him: Even with seven nails it is permitted. He asked further: With nine, what is the halakha? He said to him: Even with eight it is prohibited. That shoemaker raised a dilemma before Rabbi Ami: If one sewed the sole and attached it to the sandal from within, what is the halakha? May he go out into the public domain after inserting nails into it? Rabbi Ami said to him: It is permitted, and I do not know the reason. Rav Ashi said: And does the Master not know the reason? It is obvious. Since he sewed it from within, it is no longer a sandal, it is a shoe. With regard to a sandal, the Sages issued a decree; with regard to a shoe, the Sages did not issue a decree. Rabbi Abba bar Zavda raised a dilemma before Rabbi Abba bar Avina: If he shaped the nail like tongs [kelavus] by bending a nail with two sharp ends and sticking both ends into the sandal, what is the halakha? May he go out into the public domain with it on Shabbat? He said to him: It is permitted. It was also stated that Rabbi Yosei, son of Rabbi Ḥanina, said: If he shaped it like tongs it is permitted. Rav Sheshet said: If he covered the entire sole in nails, so that contact with the ground will not wear it away, it is permitted to go out with that sandal on Shabbat, since it is no longer the spiked sandal with regard to which they issued a decree.