358 Perek VII . 74a . ׳א זפ דב עדד

And we learned in the mishna, among those liable for per-forming primary categories of labor: One who gathers. Rava said: One who gathers salt from salt pools is liable due to the labor of gathering, as he gathers a substance from the field into a pile. Abaye said: That is not so, as the prohibition of gathering by Torah law applies only to produce that grows from the ground.nh

And we learned in the mishna, among those liable for per-forming primary categories of labor: One who threshes. A tanna taught in a Tosefta: One who threshes, and one who beats flax to remove it from the hard cover of its stalk, and one who strikes a cotton plant to remove the cotton seeds have all performed one type of labor.

And we learned in the mishna, among those liable for per-forming primary categories of labor: One who winnows, and one who selects, and one who grinds, and one who sifts.h The Gemara asks: The prohibited labor of winnowing is the same as the prohibited labor of selecting, which is the same as the prohibited labor of sifting. They are all identical in the manner in which they are performed and have the same objec-tive: Separating food from the accompanying waste. Why was it necessary to list them all? An answer was provided by Abaye and Rava, who both said and established a principle: Any manner of labor that was performed in the Tabernacle,n for the purposes of the Tabernacle,

even though there is a different labor that is similar to it, the mishna enumerated it. Every labor that was performed in the Tabernacle is significant. The Gemara asks: And let him enu-merate the labor of pounding as well, as wheat was pounded to remove its outer kernel in the Tabernacle. Abaye said: The labor of pounding is not one of the essential stages in the bak-ing of bread, as paupers eat their bread without pounding the wheat to remove the bran. Therefore, since the tanna enu-merated threshing, there was no need to include pounding among the labors enumerated in the breadmaking process. Rava said a different explanation: Who is the tanna of this mishna? It is Rabbi Yehuda HaNasi, who said: The primary categories of labor are forty-less-one, a number derived from a textual allusion. Therefore, the list cannot be expanded. And had the tanna enumerated pounding, there would be forty labors rather than thirty-nine. The Gemara asks: And let him take out one of these, selecting or winnowing, and insert pounding, thereby leaving the number intact. Rather, the reason that the tanna did not include pounding is clear, according to the explanation of Abaye.

ָכֵניב א״ד ָאַמא ָאָבא: ַהאי ַמאן ּדְ “ְוַהְמַעּמֵאד ּום ְמַעּמֵ א – ַחָּייב ִמּשׁ ַלָחּתָ ִמיְלָחא ִמּמְִגיּדּוֵלי ּבְ א ֶאּלָ ִעיּמּוא ֵאין ָאַמא: ֵיי ַאּבַ

ַ ְאַ עד

ט – ץ ְוַהְמַנּ׳ֵ ׁש ְוַהְמַנּ׳ֵ ָנא: ַהּדָ ׁש״ד ּתָ “ְוַהּדָן ְמָלאָכה ַאַחת ֵהןד ּכּוּלָ

ד״ד ַהְיינּו “ַהּזֹוֶאה ַהּבֹוֵאא ְוַהּטֹוֵחן ְוַהְמַאּ ֵֵיי ְוָאָבא ד! ַאּבַ זֹוֶאה ַהְיינּו ּבֹוֵאא ַהְיינּו ְמַאּ ֵָהְוָיא ּדְ ָתא ִמיּלְ ל ּכָ ְאַוְייהּו: ּתַ ָאְמִאי ּדְ

ן, ּכָ ׁשְ ּמִ ּבַ

NOTESProhibited labors and subsumed labors – ְמָלאכוׂת ּוֵמֵעין :ְמָלאכֹותThe primary categories of labor enumerated in the mishna are a list of actions categorized according to certain criteria, as will be explained below; however, the names of the labors do not express their essential nature. Consequently, it was necessary to add a list of subcategories that clarify the full range of actions prohibited under the rubric ofeach labor. In the Jerusalem Talmud, it is related that Rabbi Yoĥanan and Reish Lakish studied this chapter for three and a half years andfound thirty-nine subcategories for each primary category of laborlisted in the mishna.

One who sows, and one who prunes, and one who plants – ַהּזֹוֵאַע ְוַהּנֹוֵטַע :ְוַהּזֹוֵמא In the Jerusalem Talmud, a longer list of subcategories that fall under the rubric of sowing is presented, leading to a moreinclusive definition: Anything that contributes to the growth of a fruit or plant falls into the category of sowing.

One who plows, and one who digs, and one who makes a furrow, etc. – וכופ ְוַהחֹוֵאץ ְוַהחֹוֵ׳א :ַהחֹוֵאׁש In the Jerusalem Talmud, a generaldefinition is offered: Anything that benefits the ground falls under the rubric of plowing. The categorization of leveling a field by removing piles of dirt or filling in holes under the rubric of plowing is supported by the verse, where the words: “When he has made plain its face”(Isaiah 28:25) follow a mention of plowing. This indicates that leveling thesurface of the field is a form of plowing.

One who threw a clod of earth at a palm tree – ָלא ְ ְלִדי יָסא ּ׳ִ ָדא ׁשְ :ּדִSome commentaries explain that this case applies only to dates, since they grow on palm trees in bunches. The stone causes the entirebundle to fall, rendering the thrower liable for severing. When the fruit reaches the ground, the dates are separated from the bunch, rendering him liable for extracting as well (Ramban).

Gathering applies only to produce that grows from the ground – ֵאיןע ַ ְא ַ ִגיּדּוֵלי ּבְ א ֶאּלָ :ִעיּמּוא Even according to the opinion that threshing

items that do not grow from the ground is included in the prohib-ited labor of threshing, the labor of gathering is defined as collecting objects from where they grow. Consequently, the prohibited laborof gathering is restricted to items that grow from the ground (Rabbi Eliezer Moshe Horowitz).

Any matter of labor that was performed in the Tabernacle – ל ּכָן וכופ ּכָ ׁשְ ּמִ ּבַ ָהְוָיא ּדְ ָתא :ִמיּלְ According to Rashi and Tosafot, when theSages speak of the labors performed in the Tabernacle as the source of Shabbat laws, they are referring only to those labors involved in the construction of the Tabernacle. Therefore, they explain that the labors of plowing and sowing were necessary to grow herbs for producing dyes required in the Tabernacle. However, according to RabbeinuĤananel and Rav Hai Gaon, the relevant actions performed in the Tab-ernacle include those performed in preparing the sacrifices required in the dedication of the Tabernacle, e.g., plowing and sowing to grow wheat and barley for meal-offerings (Eglei Tal).

HALAKHAIf he performed them all in one lapse of awareness – ָאן ֲעׂשָ ִאם ׁשֶֶהְעֵלם ֶאָחד ם ּבְ :ּכּוּלָ One who unwittingly performed multiple prohibited labors on Shabbat, even if he did so within one lapse of awareness, is liable to bring a sin-offering for each primary category of labor that he violated, in accordance with the opinion of Rabbi Yoĥanan (Rambam Sefer Zemanim, Hilkhot Shabbat 7:8; Sefer Korbanot, Hilkhot Shegagot 7:3).

One who sows and one who prunes – ְוַהּזֹוֵמא :ַהּזֹוֵאַע One who sowed, planted, bent branches, grafted, and pruned in one lapse of aware-ness is only liable to bring a single sin-offering, since all those acts are subsumed under the same primary category of labor (Rambam Sefer Zemanim, Hilkhot Shabbat 7:3, 9).

One who prunes is liable for planting – ּום נֹוֵטַע :זֹוֵמא ַחָּייב ִמּשׁ One is liable for pruning any plant whose growth is accelerated in that man-ner. This falls under the rubric of the primary category of the prohibited labor of sowing (Rambam Sefer Zemanim, Hilkhot Shabbat 8:2).

Pruning for the wood – ָלֵעִצים ְוָצִאיְך :זֹוֵמא If one prunes a tree because he wants to accelerate its growth, and he also wants to use the wood, he is liable for performing the primary categories of labor of bothreaping and planting (Rambam Sefer Zemanim Hilkhot Shabbat 8:4).

One who plows, one who digs, and one who makes a furrow –ְוַהחֹוֵאץ ְוַהחֹוֵ׳א :ַהחֹוֵאׁש One is liable for plowing if, for constructive pur-poses, he digs a pit in land where no building has taken place (Ram-bam Sefer Zemanim, Hilkhot Shabbat 7:2).

One who digs a hole on Shabbat and only needs its dirt – ַהחֹוֵ׳אא ַלֲעָ׳ָאּה ְוֵאינֹו ָצִאיְך ֶאּלָ ת ּבָ ַ ּשׁ ּבַ א :ּגּוּמָ One who digs a hole for the dirt,rather than for the hole itself, is exempt. This is because the labor was performed not for its own sake and because it is a destructive rather than constructive action (Rambam Sefer Zemanim, Hilkhot Shabbat 1:17).

One who reaps, and one who picks, and one who harvests – ֹוֵצא ּ ַהוכופ ְוַהּגֹוֵדא :ַהּבֹוֵצא One who reaps or picks fruit of any kind violates the prohibition of reaping. If one harvests different kinds of fruit within one lapse of awareness, he is liable to bring only one sin-offering (RambamSefer Zemanim, Hilkhot Shabbat 7:4).

Gathering applies only to produce that grows from the ground – ֵאיןע ַ ְא ַ ִגיּדּוֵלי ּבְ א ֶאּלָ :ִעיּמּוא The Torah prohibits the activity of gathering items that grow in the ground. By rabbinic law, however, it is prohib-ited to gather anything from its natural environment, e.g., salt fromsalt mines, as neither Abaye nor Rava disputed the prohibition itself. Their dispute was with regard to the degree of liability that it incurs (Rosh; Rambam Sefer Zemanim, Hilkhot Shabbat 8:5; Shulĥan Arukh,Oraĥ Ĥayyim 340:9).

One who winnows, and one who selects…and one who sifts – ַהּזֹוֶאה ד ֵּ :ַהּבֹוֵאא…ְוַהְמַא The labors of winnowing, selecting, and sifting aresimilar to one another but are enumerated as three principal catego-ries because they were performed in the Tabernacle (Rambam Sefer Zemanim, Hilkhot Shabbat 8:11).

עדד

Perek VIIDaf 74 Amud a

יב ָדְמָיא ָלּה – ָחׁשֵ א ּדְ ִאיּכָ ב ּדְ ַאב ַעל ּגֵַיי: ַאּבַ ָאַמא ּכֹוֵתׁש! ַנִמי ב ְוִליֲחׁשַ ָלּהד הד ִתיׁשָ ּכְ לֹא ּבְ ּתֹו ּ׳ִ אֹוֵכל ָעִני ן ּכֵ ׁשֶָאַמא: י ִהיא, ּדְ י – ַאּבִ ָאָבא ָאַמא: ָהא ַמּנִַאַחת, ָחֵסא ִעים ַאְאּבָ ְמָלאכֹות ֲאבֹות ִעיםד יב ּכֹוֵתׁש – ָהְוָיא ֵליּה ַאְאּבָ ְוִאי ָחׁשֵא ְוִליּ׳ֹו ֲחָדא ֵמָהָנְך ּוְלַעֵּייל ּכֹוֵתׁש! ֶאּלָ

ֵייד ְדַאּבַ א ּכִ וְאּתָ ְמַחּוַ

Gathering applies only to produce that grows from the ground – ִגיּדּוֵלי ַ ְאַ ע ּבְ א Even according to the :ֵאין ִעיּמּוא ֶאּלָopinion that the threshing of items that do not grow from the ground is included in the prohibited labor of threshing, the la-bor of gathering is defined as collecting objects from where they grow. Consequently, the prohibited labor of gathering is restricted to items that grow from the ground (Rabbi Eliezer Moshe Horowitz).

Any manner of labor that was performed in the Tabernacle – ן וכופ ּכָ ׁשְ ּמִ ָהְוָיא ּבַ ָתא ּדְ ל ִמיּלְ According to the explanation in Rashi :ּכָand Tosafot, when the Sages speak of the labors performed in the Tabernacle as the source of Shabbat laws, they are referring only to those labors involved in the construction of the Tabernacle. Therefore, they explain that the labors of plowing and sowing were necessary to grow herbs for producing dyes required in the Tabernacle. However, according to Rabbeinu Ĥananel and Rav Hai Gaon, the relevant actions performed in the Tabernacle include those performed in preparing the sacrifices required in the dedication of the Tabernacle, e.g., plowing and sowing to grow wheat and barley for meal-offerings (Eglei Tal ).

notes

Gathering applies only to produce that grows from the ground – ִגיּדּוֵלי ַ ְאַ ע ּבְ א The Torah prohibits the :ֵאין ִעיּמּוא ֶאּלָactivity of gathering items that grow in the ground. By rabbinic law, however, it is prohibited to gather anything from its natural environment, e.g., salt from salt mines, as neither Abaye nor Rava disputed the prohibition itself. Their dispute was with regard to the degree of liability that this action incurs (Rosh; Rambam Sefer Zemanim, Hilkhot Shabbat 8:5; Shulĥan Arukh, Oraĥ Ĥayyim 340:9).

One who winnows, and one who selects…and one who sifts – ד ,The labors of winnowing, selecting :ַהּזֹוֶאה ַהּבֹוֵאא…ְוַהְמַאּ ֵand sifting are similar to one another but are enumerated as three principal categories because they were performed separately in the Tabernacle (Rambam Sefer Zemanim, Hilkhot Shabbat 8:11).

halakha

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Perek VII . 74a 359 . ׳א זפ דב עדד

The Sages taught in a baraita with regard to the laws of selecting: If there were several types of food before him, and he wants to remove one or more from the mixture, one selects and eats, selects and puts aside. And one may not select, and if one did select, he is liable to bring a sin-offering. The Gemara asks: What is the baraita saying? The end of this baraita contradicts the beginning. Ulla said: It is say-ing as follows: One selects and eats if he is doing so for the purpose of that day, Shabbat. And he selects and puts aside food for the purpose of that day. And one may not select for the purpose of the next day.n And if one did select for the next day, he is liable to bring a sin-offering. Rav Ĥisda strongly objects to this explanation: And is it permitted to bake for that day, and is it permitted to cook for that day? No other labor prohibited on Shabbat may be performed for the purpose of Shabbat, and the same should hold true for selecting.h

Rather, Rav Ĥisda said it is to be understood as follows: One selects and eats less than the measure of a dried fig-bulk, which is the small-est amount for which one is liable by Torah law. One selects and puts aside less than that measure. And one may not select the measure of a dried fig-bulk, and if one did select that measure, he is liable to bring a sin-offering. Rav Yosef strongly objects to this explanation: And is it permitted to bake less than the measure for liability ab initio? Although performing a prohibited labor on a minute measure does not engender liability, it is prohibited. Therefore, the baraita cannot be interpreted as saying that one may ab initio select an amount that is less than the measure for liability. Rather, Rav Yosef said: One selects and eats by hand, selects and put aside by hand. However, with a tray [kanon]l or with a plate,b both of which are large, flat vessels used for sorting sizeable quantities, one may not select ab initio. And if he did select, he is exempt from bringing a sin-offering if he did so unwittingly. If he did so intentionally he is exempt from stoning. However, it is prohibited. And one may not select with a sieve or with a sifter. And if he did select with those utensils, he is liable to bring a sin-offering.

Rav Hamnuna strongly objects to this: Does the mishna teach anything about a tray or a plate? Rav Yosef ’s explanation is based on the addition of details that do not appear in the baraita either. Rather, Rav Hamnuna said: One selects and eats if he is removing food from the waste, and similarly, selects and puts aside if he is removing food from the waste. However, one may not select waste from food,h and if he did select in that manner, he is liable to bring a sin-offering. The typical method of selecting is the removal of waste from the food. An individual who alters the procedure is not liable. Abaye strongly objects to this: Does the mishna teach anything about food from waste? That detail is not mentioned in the baraita either. Rather, Abaye said: One selects and eats if he is removing food for immedi-ate use,n and similarly one selects and puts aside for immediate use. However, one may not select for use later that same day. And if he did select, he is considered like one who selects for storage, and he is liable to bring a sin-offering. This explanation requires no emenda-tion of the mishna. It is merely an interpretation of the phrase: One selects and eats, as referring to selecting for immediate use. The Ge-mara relates that the Sages stated Abaye’s explanation of the baraita before Rava. He said to them: Naĥmani,p Abaye, spoke well.

– אֹוְכִלין ִמיֵני ְלָ׳ָניו ָהיּו ַנן: ַאּבָ נּו ּתָיַחד ְולֹא ִיְבאֹוא, ּבֹוֵאא ְואֹוֵכל, ּבֹוֵאא ּוַמּנִַמאי אתד ַחּטָ ַחָּייב – יֵאא ּבֵ ְוִאם א: ָהִכי ָ ָאַמא: ּבֹוֵאא ָ ָאַמא? ָאַמא עּוּלָיַח – ְלבֹו ּיֹום, ּובֹוֵאא ּוַמּנִ ְואֹוֵכל – ְלבֹו ּבַיֵאא – ּיֹום; ּוְלָמָחא לֹא ִיְבאֹוא, ְוִאם ּבֵ ּבַא: אתד ַמְתִ יב ָלּה ַאב ִחְסּדָ ַחָּייב ַחּטָא ּיֹום? ְוִכי מּוּתָ א ֶלֱא׳ֹות ְלבֹו ּבַ ְוִכי מּוּתָ

ּיֹום?! ל ְלבֹו ּבַ ֵ ְלַבּשׁ

א: ּבֹוֵאא ְואֹוֵכל – א ָאַמא ַאב ִחְסּדָ ֶאּלָחֹות יַח – ּ׳ָ יעּוא, ּבֹוֵאא ּוַמּנִ ִ ּשׁ חֹות ִמּכַ ּ׳ָיעּוא – לֹא ִיְבאֹוא, ְוִאם ִ יעּואד ְוַכּשׁ ִ ּשׁ ִמּכַָלּה ַמְתִ יב אתד ַחּטָ ַחָּייב – יֵאא ּבֵחֹות ּ׳ָ ֶלֱא׳ֹות א מּוּתָ ְוִכי יֹוֵסב: ַאב יֹוֵסב: ַאב ָאַמא א ֶאּלָ יעּוא? ִ ּשׁ ִמּכַ – יַח ּוַמּנִ ּבֹוֵאא ָּיד, ּבַ – ְואֹוֵכל ּבֹוֵאא ִיְבאֹוא, לֹא – ְמחּוי ּוַבּתַ נֹון ָ ּ ּבַ ָּידד ּבַָ׳ה טּוא ֲאָבל ָאסּוא, ּוַבּנָ יֵאא – ּ׳ָ ְוִאם ּבֵ – יֵאא ּבֵ ְוִאם ִיְבאֹוא, לֹא – ָבָאה ּוַבּכְ

אתד ַחָּייב ַחּטָ

ָ נֹון י ִמיּדֵ ַהְמנּוָנא: ַאב ָלּה ַמְתִ יב א ָאַמא ַאב ַהְמנּוָנא: ְוַתְמחּוי ָ ָתֵני! ֶאּלָסֹוֶלת, ּבֹוֵאא ְואֹוֵכל – אֹוֶכל ִמּתֹוְך ַהּ׳ְסֹוֶלת, יַח – אֹוֶכל ִמּתֹוְך ַהּ׳ְ ּבֹוֵאא ּוַמּנִסֹוֶלת ִמּתֹוְך אֹוֶכל – לֹא ִיְבאֹוא, ְוִאם ּ׳ְֵיי: אתד ַמְתִ יב ָלּה ַאּבַ יֵאא – ַחָּייב ַחּטָ ּבֵא סֹוֶלת ָ ָתֵני! ֶאּלָ י אֹוֶכל ִמּתֹוְך ּ׳ְ ִמיּדֵא, ְלַאְלּתַ – ְואֹוֵכל ּבֹוֵאא ֵיי: ַאּבַ ָאַמא ּיֹום – א, ּוְלבֹו ּבַ יַח – ְלַאְלּתַ ּובֹוֵאא ּוַמּנִבֹוֵאא ה ּכְ יֵאא – ַנֲעׂשָ לֹא ִיְבאֹוא, ְוִאם ּבֵַנן ַאּבָ ֲאַמאּוּה אתד ַחּטָ ְוַחָּייב ָלאֹוָצא, ֲאַמא יא ּ׳ִ ׁשַ ְלהּו: ֲאַמא ָאָבא, ּדְ יּה ַ ּמֵ

ַנֲחָמִניד

One selects and eats…and one may not select for the purpose of the next day – ִיְבאֹוא ּבֹוֵאא ְואֹוֵכל…ּוְלָמָחא לֹא Virtually all the amora’im find the text of this baraita :וכופso difficult to understand that they are forced to apply the principle: The baraita is incomplete and it teaches the fol-lowing. Therefore, the Sages disagreed over which details to add to the baraita to render it intelligible.

One selects and eats if he is removing food for imme-diate use – א ,In the Jerusalem Talmud :ּבֹוֵאא ְואֹוֵכל ְלַאְלּתַthe word immediate apparently means when the guests are sitting and dining. Anything required for that meal is considered for immediate use.

notes

Selecting on Shabbat – ת ּבָ ַ ּשׁ ּבַ ֵאיָאה One who selects :ְבּfood from waste with an instrument designed for that activity is liable. Selecting with an instrument not specifi-cally designed for that purpose may not be done ab initio; however, if he did so, he is exempt. One is permitted ab initio to select food from waste by hand for immediate consumption, in accordance with the statement of Rav Yo-sef (Rambam Sefer Zemanim, Hilkhot Shabbat 8:12; Shulĥan Arukh, Oraĥ Ĥayyim 319:1).

Waste from food – סֹוֶלת ִמּתֹוְך אֹוֶכל One who selects :ּ׳ְwaste from food is liable even if he does so by hand, as per the statement of Rav Hamnuna (Rambam Sefer Zemanim, Hilkhot Shabbat 8:13; Shulĥan Arukh, Oraĥ Ĥayyim 319:4).

halakha

Tray [kanon] – נֹון ָ: From the Greek κανοῦν, kanoun, κανίον, kanion, or καννίον, kannion, meaning a woven reed basket.

language

Selection with a tray or with a plate – ְמחּוי נֹון ּוַבּתַ ָ ּ ֵאיָאה ּבַ By :ְבּTorah law, the selection process with these vessels has the legal status of selection by hand, since these are not vessels desig-

nated for selecting. Selection with a tray or plate is performed on the wide surface of the vessel and facilitates the selection of greater quantities.

background

Naĥmani – ַנֲחָמִני: The commentaries dispute the reason that this name was attributed to Abaye. Some say that Abaye’s real name was Naĥmani. He was raised by his uncle, Rabba bar Naĥmani. Rabba bar Naĥmani would not call Abaye by the name of his own father, which would have been a

violation of the mitzva to hold one’s father in awe (ge’onim). According to Rashi, Abaye was his real name and he was called Naĥmani either because he grew up in the Naĥmani house-hold or because Rabba would affectionately call him by his father’s name.

Personalities

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360 Perek VII . 74a . ׳א זפ דב עדד

Until this point, the Gemara discussed selecting food from waste. The Gemara proceeds to discuss a different case. If there were two types of foodsn before him,h and he selected and ate one type, and selected and put asiden one type, Rav Ashi taught: He is exempt. Rav Yirmeya from Difti taught: He is liable. Rav Ashi taught: He is exempt. The Gemara asks: Wasn’t it taught in a baraita that in that case he is liable? The Gemara answers: This is not difficult: This, where Rav Ashi said that he is exempt, is referring to a case where he selects by means of a tray or a plate, as that method of selecting is not considered expert work; and that, where the baraita said he is liable, is in a case where he selects by means of a sieve or a sifter, as that method of selecting is considered expert work.

The Gemara relates that when Rav Dimi came from Eretz Yisrael to Babylonia he said: It was the Shabbat of Rav Beivai to serve food to the students, and Rabbi Ami and Rabbi Asi happened to come to his house. He placed before them a basket of fruits without removing the leaves and the stems. And I do not know whether he did so because he holds that it is prohibited to select food from waste when it is not for immediate consumption, or whether he did so because he intended to show generosity to his guests by creating the impression that the basket was full. A fruit-filled basket conveys to the guests that there is plenty and that they may take as much as they wish. Therefore, there is no clear proof from this incident.

Ĥizkiya said: One who selects lupinesbh from their waste after boiling them is liable for performing the prohibited labor of select-ing. The Gemara asks: Let us say, based on this statement, that Ĥizkiya holds that even selecting food from waste is prohibited. The Gemara rejects this proof: Lupines are different,

ֵני ִמיֵני אֹוָכִלין, ּוֵביֵאא ְוָאַכל, ָהיּו ְלָ׳ָניו ׁשְי ַאּבִ טּוא, ּ׳ָ ַמְתֵני: י ַאׁשִ ַאב יַחד ְוִהּנִ ּוֵביֵאא י ַמְתֵני י ַמְתֵני: ַחָּייבד ַאב ַאׁשִ יְ׳ּתִ ִיְאְמָיה ִמּדִ – ָהא ָיא, ַ ׁשְ ָלא ַחָּייב! ֵני ּתָ ְוָהא טּוא, ּ׳ָ

ָנָ׳ה ּוְכָבָאהד ָ נֹון ְוַתְמחּוי, ָהא – ּבְ ּבְ

ַאב ּדְ ָתא ּבְ ׁשַ ֲאַמא: יִמי ּדִ ַאב ֲאָתא י ּכִי ַאִסיד י ַאִמי ְוַאּבִ יָבי ֲהַואי, ְוִאיְ ַלעּו ַאּבִ ּבֵֵ׳יֵאי,ְוָלא ָיַדֲעָנא ָלה ּדְ ְלּכָ ְייהּו ּכַ ָדא ַ ּמַ ׁשְסֹוֶלת ּ׳ְ ִמּתֹוְך “אֹוֶכל ָסַבא ּדְ ּום ִמּשׁ ִאי יןד ְמַכּוֵ ּום ַעִין ָיָ׳ה הּוא ּדִ ָאסּוא״, ִאי ִמּשׁ

ִמּתֹוְך ּתּוְאמֹוִסים ַהּבֹוֵאא ָאַמא: ִחְזִ ָּיה ָ ָסַבא ֵליָמא ַחָּייבד – ֶהן ּלָ ׁשֶ סֹוֶלת ּ׳ְאֵני סֹוֶלת ָאסּוא! ׁשָ ִחְזִ ָּיה אֹוֶכל ִמּתֹוְך ּ׳ְ

ּתּוְאמֹוִסים

NOTESOne selects and eats…and one may not select for the purpose of the next day – ּבֹוֵאא ְואֹוֵכל…ּוְלָמָחא לֹא ִיְבאֹוא וכופ: Virtually all the amora’im find the text of this baraita so difficult to understand that they are forced to apply the principle: The baraita is incomplete and it teaches the following. Therefore, the Sages disagreed over which details to add to the baraita to render it intelligible.

One selects and eats if he is removing food for immediate use – ּבֹוֵאא א In the Jerusalem Talmud, apparently, immediate means :ְואֹוֵכל ְלַאְלּתַwhen the guests are sitting and dining. Anything required for that meal is considered for immediate use.

Two types of foods – ֵני ִמיֵני אֹוָכִלין Throughout this passage, the :ׁשְRif and other commentaries understand this phrase as meaning two foods, one of which is edible raw, while the other is edible only when cooked. However, with regard to selection between two foods edible in the same manner, there is no disagreement. In contrast, an opinion is cited in the Jerusalem Talmud which claims that even selection between different items edible in the same manner falls under the rubric of the prohibited labor of selecting.

And selected and put aside – יַח Some commentaries explain :ּוֵביֵאא ְוִהּנִthat when the baraita speaks of selected and ate and selected and put aside, it is referring even to a case where one does so for immediate consumption. The Gemara resolves the difficulty by saying that Rav Ashi said: He is exempt from bringing a sin-offering, in a case where he selects with a tray or a plate. The baraita deemed him liable in a case where he selects with a sieve or a sifter. The earlier baraita, which ruled: One selects and eats ab initio, is referring to a case where he selected by hand (Ran).

HALAKHASelecting on Shabbat – ת ּבָ ַ ּשׁ ּבַ ֵאיָאה One who selects food from :ְבּwaste with an instrument designed for that activity is liable. Selecting with an instrument not specifically designed for that purposemay not be done ab initio; however, if he did so, he is exempt. One is permitted ab initio to select food from waste by hand for immediate consump-tion, in accordance with the statement of Rav Yosef (Rambam Sefer Zemanim, Hilkhot Shabbat 8:12; Shulĥan Arukh, Oraĥ Ĥayyim 319:1).

Waste from food – סֹוֶלת ִמּתֹוְך אֹוֶכל One who selects waste from :ּ׳ְfood is liable even if he does so by hand, as per the statement of Rav

Hamnuna (Rambam Sefer Zemanim, Hilkhot Shabbat 8:13; Shulĥan Arukh, Oraĥ Ĥayyim 319:4).

If there were two types of foods before him – ֵני ִמיֵני אֹוָכִלין :ָהיּו ְלָ׳ָניו ׁשְIt is permitted to select one of two types of foods in order to eat it immediately. It is prohibited to do so for later consumption (Rambam Sefer Zemanim, Hilkhot Shabbat 8:13; Shulĥan Arukh, Oraĥ Ĥayyim 319:3).

One who selects lupines – ַהּבֹוֵאא ּתּוְאמֹוִסים: One who selects lupines from their nonedible part on Shabbat is liable, since their nonedible part sweetens the lupines when they are boiled, as per the statement of Ĥizkiya according to the Rambam (Rambam Sefer Zemanim, Hilkhot Shabbat 8:13; Shulĥan Arukh, Oraĥ Ĥayyim 319:5).

LANGUAGETray [kanon] – נֹון ָ: From the Greek κανοΰν, kanon, or κανιον, kanyon, meaning a woven reed basket.

BACKGROUNDSelection with a tray or plate – ְמחּוי נֹון ּוַבּתַ ָ ּ ֵאיָאה ּבַ By Torah law, the :ְבּselection process with these vessels has the legal status of selection by hand, since these are not vessels designated for selecting. Selection with a tray or plate is performed on the wide surface of the vessel and facilitates the selection of greater quantities.

Lupines – ּתּוְאמֹוִסים: Lupine is the name for several plants from the legume family. The cultivated lupine, lupines termis, and the yellow lupine, L. luteus, are particularly common. The lupine seeds grow inside pods. The seeds themselves are round, with a diameter of up to 15 mm in the cultivated lupine. The taste of the lupine seeds is extremely bitter, due to their alkaloid content. They must be boiled in water to be edible. The water is then poured out and the seeds are boiled again or soaked. In the course of the extensive boiling, the seeds of the lupine soften. If they are boiled in their shells, the shells or pods also soften to the point that they can be crushed by hand.

Israeli lupine (1) pod (2) seeds

PERSONALITIESNaĥmani – ַנֲחָמִני: The commentaries dispute the reason that this name was attributed to Abaye. Some say that Abaye’s real name was Naĥmani. He was raised by his uncle, Rabba bar Naĥmani. Rabba bar Naĥmani would not call Abaye by the name of his own father, which would have been a violation of the mitzva to hold one’s father in awe. Instead, Rabba called him Abaye, a respectful allusion to his own father (ge’onim). According to Rashi, Abaye was his real name and he was called Naĥmani either because he grew up in the Naĥmani household or because Rabba would affectionately call him by his father’s name.

Two types of foods – ֵני ִמיֵני אֹוָכִלין Throughout this passage, the :ׁשְRif and other commentaries understand this phrase as meaning two foods, one of which is edible raw, while the other is edible only when cooked. However, with regard to selection between two foods edible in the same manner, there is no disagreement. In contrast, an opinion is cited in the Jerusalem Talmud, which claims that even selection between different items edible in the same manner falls under the rubric of the prohibited labor of selecting.

And selected and put aside – יַח Some commentaries :ּוֵביֵאא ְוִהּנִexplain that when the baraita speaks of selected and ate and selected and put aside, it is referring even to a case where one does so for immediate consumption. The Gemara resolves the difficulty by saying that Rav Ashi said: He is exempt from bringing a sin-offering, in a case where he selects with a tray or a plate. The baraita deemed him liable in a case where he selects with a sieve or a sifter. The earlier baraita, which ruled: One selects and eats ab initio, is referring to a case where he selected by hand (Ran).

notes

If there were two types of foods before him – ֵני ִמיֵני ָהיּו ְלָ׳ָניו ׁשְ It is permitted to select one of two types of foods in order :אֹוָכִליןto eat it immediately. It is prohibited to do so for later consump-tion (Rambam Sefer Zemanim, Hilkhot Shabbat 8:13; Shulĥan Arukh, Oraĥ Ĥayyim 319:3).

One who selects lupines – ַהּבֹוֵאא ּתּוְאמֹוִסים: One who selects lupines from their nonedible part on Shabbat is liable, since their nonedible part sweetens the lupines when they are boiled, as per the statement of Ĥizkiya according to the Rambam (Rambam Sefer Zemanim, Hilkhot Shabbat 8:13; Shulĥan Arukh, Oraĥ Ĥayyim 319:5).

halakha

Lupines – ּתּוְאמֹוִסים: Lupine is the name for several plants from the legume family. The cultivated lupine, Lupines termis, and the yellow lupine, L. luteus, are par-ticularly common. The lupine seeds grow inside pods. The seeds themselves are round, with a diameter of up to 15 mm in the cultivated lupine. The taste of the lupine seeds is extremely bitter, due to their alkaloid content. They must be boiled in water to be edible. The water is then poured out and the seeds are boiled again or soaked. In the course of the extensive boiling, the seeds of the lupine soften. If they are boiled in their shells, the shells or pods also soften to the point that they can be crushed by hand.

Lupine

background

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Perek VII . 74b 361 . ׳א זפ דב עד:

as they are boiled seven times. And, if one does not remove them from the shells, they rot. Therefore, it is considered like removing waste from food. The rotting edible portion of the lupine causes the shell to reek. Removing the edible portion, therefore, has the legal status of removing waste.

We learned in the mishna, among those liable for performing pri-mary categories of labor: And one who grinds. Rav Pappa said: One who chops beetsh into small pieces on Shabbat is liable due to the prohibited labor of grinding, as the actions are similar. Rav Menashe said: One who chops wood chipshn for sawdust (Ram-bam) is liable due to the prohibited labor of grinding. Rav Ashi said: If he is particular in his chopping with regard to the mea-surement, i.e., he is careful to cut all the chips to a particular size, he is also liable due to the labor of cutting.

We learned in the mishna, among those liable for performing primary categories of labor: And one who kneads and one who bakes. Rav Pappa said: Our tanna left out the labor of cooking the spices for dye, which was performed in the Tabernacle, and included the labor of baking, which was not performed in the construction of the Tabernacle. If, as stated above, all the primary categories of labor were derived from the labors in the Tabernacle, why did the tanna omit cooking? The Gemara answers: Our tanna cited the sequence of preparing bread, which was the underlying principle behind his organization of the primary categories of labor. He opened with plowing and concluded with the preparation of bread.

Rav Aĥa bar Rav Avira said: One who places a peg into an ovenhn to dry is liable for performing the labor of cooking. The Gemara asks: That is obvious. The Gemara answers: Lest you say that he intends to strengthen the utensil, as ultimately, the peg is hardened in the oven, in contrast to cooking in which the fire soft-ens the item being cooked. Therefore, he teaches us that initially the wood is softened in the oven, and only afterward it is hard-ened. Rabba bar Rav Huna said: One who boils pitchh is liable for performing the labor of cooking. The Gemara asks: That is obvious. The Gemara answers: Lest you say that since it proceeds to harden afterward, say that it is not considered cooking. One might think that since the pitch was hard before it was cooked and will ultimately be hard after it is cooked, boiling pitch is not con-sidered cooking. Therefore, he teaches us that even a temporary change is considered cooking.

Rava said: One who unwittingly crafted an earthenware barrelh on Shabbat is liable to bring seven sin-offerings:n He crumbles the lumps of dirt; which is (1) grinding; (2) selects the stones from the dirt; (3) kneads the mortar; (4) cuts the mortar into pieces of a suitable size; (5) builds the mold; (6) kindles the fire, and then fires the earthenware vessel, which is (7) baking (ge’onim). One who crafts an oven is liable for eight sin-offerings, since in addi-tion to those seven labors, he spreads another layer of mortar to finish the job, performing the prohibited labor of (8) smoothing. Abaye said: One who unwittingly crafts a receptacle from reeds on Shabbat is liable to bring eleven sin-offerings.n In pruning the reeds, he performed both (1) reaping and (2) planting, as he stim-ulates growth of the remaining reeds. He (3) gathers the reeds; (4) selects them; (5) smooths and levels them; cuts them into small pieces, which is (6) grinding; and (7) cuts them to a particular measurement. When he begins weaving the reeds, he performs the labors of (8) stretching the warp; (9) constructing two meshes; and (10) weaving. Crafting the object as a whole constitutes (11) building (ge’onim). And if he sews the mouth of the receptacle, he is liable to bring thirteen sin-offerings with the added labors of (12) sewing and (13) tying.

עד:

Perek VIIDaf 74 Amud b

ְוִאי ִזיְמֵני, ְבָעא ׁשִ ֵליּה ְלִ י ׁשָ ּדְְ ִלי ֵליּה– ַמְסַאח ְוִכְ׳סֹוֶלת ָלא ׁשָ

ֵמיד ִמּתֹוְך אֹוֶכל ּדָ

ַהאי א: ּ׳ָ ּ׳ַ ַאב ָאַמא “ְוַהּטֹוֵחן״ד ַחָּייב – ִסיְלָ א ָ׳ֵאים ּדְ ַמאן ה: ֶ ְמַנּשׁ ַאב ָאַמא טֹוֵחןד ּום ִמּשׁי – ַחָּייב ָסֵלית ִסיְלּתֵ ַהאי ַמאן ּדְי: ַאׁשִ ַאב ָאַמא טֹוֵחןד ּום ִמּשַׁחָּייב – ָחָתא ׁשַ ַאּמְ ִאיָ ֵ׳יד

ְךד ּום ְמַחּתֵ ִמּשׁ

א: ּ׳ָ ׁש ְוָהאֹוֶ׳ה״ד ָאַמא ַאב ּ׳ַ “ְוַהּלַָסְמָמִנין ּול יּשׁ ּבִ יַדן ּדִ א ּנָ ּתַ ַב ׁשְא ּנָ ן ּוְנַ ט אֹוֶ׳ה! ּתַ ּכָ ׁשְ ּמִ ֲהָוה ּבַ ּדַ

ַ׳ת ְנַ טד יַדן – ִסיּדּוָאא ּדְ ּדִ

ֲעִויָאא: ַאב א ּבַ ַאָחא ַאב ָאַמא א ִסיְכּתָ ָדא ׁשְ ּדִ ַמאן ַהאי לד ֵ ּום ְמַבּשׁ ְלַאּתּוָנא – ַחָּייב ִמּשׁאֹוֵאי ֵתיָמא – ְלׁשַ יָטא! ַמהּו ּדְ ׁשִ ּ׳ְַמע ָלן: ין, ָ א ַמׁשְ ּוֵ ָמָנא ָ א ִמיּכִַמיְאָ׳א ְאִ׳י, ַוֲהַדא ְ ִמיטד ָאַמא ּדְַמאן ַהאי הּוָנא: ַאב א ּבַ ה ַאּבָּום ִמּשׁ ַחָּייב – ּכּוְ׳ָאא ח ַאְאּתַ ּדְֵתיָמא: ּדְ ַמהּו יָטא! ׁשִ ּ׳ְ לד ֵ ְמַבּשֵׁאיָמא – א ְוֵאי ּוׁשָ ֲהַדא ּדַ יָון ּכֵ

ַמע ָלןד ָלא, ָ א ַמׁשְ

ָעַבד ּדְ ַמאן ַהאי ָאָבא: ָאַמא ַבע ׁשֶ ּום ִמּשׁ ַחָּייב – ֲחִביָתא ּום ִמּשׁ ַחָּייב – ּנּוָאא ּתַ אֹות, ַחּטֵָיי: ַהאי אֹותד ָאַמא ַאּבַ מֹוֶנה ַחּטָ ׁשְא – ַחָּייב ַאַחת ָעַבד ַחְלּתָ ַמאן ּדְַחְּייֵטיּה ְוִאי אֹות, ַחּטָ ֶאה ֶעׂשְֶאה ֶעׂשְ לֹׁש ׁשְ ַחָּייב – יּה ְל׳ּוּמֵ

אֹותד ַחּטָ

One who chops beets – ֵאים ִסיְלָ א ּ׳ָ One who cuts a vegetable :ּדְon Shabbat into very small pieces is liable for performing the labor of grinding if he intends to eat the pieces later. If he plans on eating the chopped vegetable immediately, it is permitted to cut the vegetable in that fashion ab initio, in accordance with the opinion of Rav Pappa (Rambam Sefer Zemanim, Hilkhot Shabbat 7:5; Hilkhot Shabbat 8:15 and 21:18; Shulĥan Arukh, Oraĥ Ĥayyim 321:12).

One who chops wood chips – י ִסיְלּתֵ ָסֵלית One who chops :ּדְwood for its sawdust is liable for performing the prohibited labor of grinding, in accordance with the opinion of Rav Menashe (Ram-bam Sefer Zemanim, Hilkhot Shabbat 8:15).

One who places a peg into an oven – א ְלַאּתּוָנא ָדא ִסיְכּתָ ׁשְ One :ּדִwho places a hard object in an oven in order to soften it, or a soft object in an oven in order to harden it, is liable for performing the prohibited labor of cooking, in accordance with the opinion of Rav Aĥa bar Avira (Rambam Sefer Zemanim, Hilkhot Shabbat 9:6).

One who boils pitch – ח ּכּוְ׳ָאא ַאְאּתַ One who softens a hard :ּדְsubstance such as metal or pitch is liable for performing the labor of cooking, in accordance with Rabba bar Rav Huna (Rambam Sefer Zemanim, Hilkhot Shabbat 9:6).

One who crafted a barrel – ָעַבד ֲחִביָתא One who makes :ַהאי ַמאן ּדְan earthenware vessel, e.g., an oven or a barrel, or any vessel with a fixed location, is liable for performing the labor of building, in accordance with the opinion of Rava (Rambam Sefer Zemanim, Hilkhot Shabbat 10:13).

halakha

One who chops wood chips – י ָסֵלית ִסיְלּתֵ Some commentaries :ּדְexplain that this refers to a type of wood with a powdery substance inside its bark. When one chops it, this material emerges (ge’onim; Rif ). Others suggest that anyone who slices a large object into several thinner slices in order to use them is liable for performing the prohibited labor of grinding (Rashi; see Me’iri).

Peg into an oven – א ְלַאּתּוָנא Some commentaries explain :ִסיְכּתָthat sikhta means animal dung. Others suggest that it refers to types of rakings. Beyond performing the prohibited labor of kin-dling, one is also guilty of hardening the oven, as a fire lit in a soft clay oven hardens it. The Sages taught that even though this labor appears to be an act diametrically opposed to cooking, whose ob-jective is to soften the food rather than harden it, it is nevertheless a subcategory of baking (ge’onim; Rabbeinu Ĥananel).

Seven sin-offerings – אוׂת ַבע ַחּטָ ,In one on the commentaries :ׁשֶthe sin-offerings are counted as follows: Removing piles of dirt and thereby leveling the ground, which is a subcategory of (1) plowing; powdering the dirt, which is a subcategory of (2) grind-ing; removing the pebbles, which is a subcategory of (3) selecting; (4) kneading the dirt; (5) cutting it into its shape; (6) building; and completing the finished product, which the mishna calls (7) striking a blow with a hammer (Rav Hai Gaon). Others suggest a different tally: (1) Crumbling the dirt; (2) selecting the pebbles; (3) sifting with a sieve; mixing the dirt with water, which is a subcat-egory of (4) kneading; (5) smoothing the vessel; (6) kindling the fire; and (7) hardening a vessel, which is a subcategory of cooking (Me’iri). With regard to an oven, according to Rav Hai Gaon, the eighth labor is smoothing, and according to the Me’iri, it is striking a blow with a hammer.

Eleven sin-offerings – אֹות ֶאה ַחּטָ Some count them as :ַאַחת ֶעׂשְfollows: (1) Reaping; (2) sowing; (3) gathering; (4) grinding; (5) cutting; peeling the reeds, which is (6) threshing; (7) selecting; (8) stretching the warp; (9) constructing two meshes; (10) building; and (11) striking a blow with a hammer (Rav Hai Gaon). Others claim that peeling the reeds renders one liable for striking a blow with a hammer (ge’onim). In a case where he sewed the mouth of the receptacle, Rav Hai Gaon argues that one is liable for (12) spinning and (13) sewing.

notes

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362 Perek VII . 74b . :׳א זפ דב עד

We learned in the mishna, among those liable for performing pri-mary categories of labor: One who shears wool, and one who whitens it, which are labors in the process of shearing and spinning wool. Rabba bar bar Ĥana said that Rabbi Yoĥanan said: One who unwittingly spins wool still attached on the back of an animalh on Shabbat is liable to bring three sin-offerings: One due to shearing, since, in the process, some of the wool is detached from the sheep; and one due to combing the wool; and one due to spinning. Rav Kahana said: This is not a typical manner of shearing, and this is not a typical manner of combing, and this is not a typical manner of spinning. The Gemara asks: And is that not a typical manner of spinning? Wasn’t it taught in a baraita in the name of Rabbi Neĥemya that the verse in the context of the work of the Tabernacle:

“And all the women whose hearts lifted them with wisdom spun the goats” (Exodus 35:26) means that they washed the hair on the goats, and they spun it into threads on the goats themselves without first shearing the hair? Apparently, spinning on the back of an animal is considered a typical manner of spinning. The Gemara answers: Extraordinary wisdom is different. Although certain individuals are capable of spinning wool that way, the typical person is not ca-pable of performing that feat.

The Sages taught in a Tosefta: One who unwittingly plucks a large feather from the wing of a bird on Shabbat, and who snips the tip of the feather, and who pulls out the thin threads that comprise the feather is liable to bring three sin-offerings. And Rabbi Shimon ben Lakish said in explanation: One who plucks the wing is liable due to the labor of shearing.n One who snips the tip of the feather is liable due to cutting. And one who pulls outh the threads is li-able due to smoothing.

We learned in the mishna, among those liable for performing pri-mary categories of labor: One who ties and one who unties. The Gemara asks: Where was there tying in the Tabernacle? Rava said: They tied the tents of the Tabernacle to the pegs.n The Gemara rejects this: And is that considered performance of the labor of ty-ing? That was tying a knot in order to untie it. When the children of Israel departed from an encampment, they dismantled the Tab-ernacle, which involved untying all of the knots. One is not liable for tying a temporary knot on Shabbat. Rather, Abaye said: As the weavers of curtains for the Tabernacle, when a thread would rip, they would tie it. Rava said to him: You have resolved the problem with regard to the labor of tying; however, with regard to the labor of untying, what can be said? Where, in the construction of the Tabernacle, was the labor of untying performed? And if you say that it was performed if one found two threads with knots tied next to each other, he untied one and left one tied; now, before a king of flesh and blood one would not do so, as the curtain would look flawed, in the Tabernacle, before the King of kings, the Holy One, Blessed be He, would one do so? Rather, Rava said, and some say that Rav Elai said: The trappers of ĥilazon, whose blood was used in the Tabernacle as a dye, tie and untie their nets.

We learned in the mishna, among those liable for performing pri-mary categories of labor: And one who sews two stitches.h The Gemara asks: That does not endure; two stitches will unravel im-mediately. A prohibited labor whose result is temporary is not con-sidered a prohibited labor. Rabba bar bar Ĥana said that Rabbi Yoĥanan said: That has the legal status of a prohibited labor only in a case where, after sewing the stitches, he tied them. He tied a knot at each of the two ends of the thread so that the stitches would not unravel.

We learned in the mishna, among those liable for performing pri-mary categories of labor: One who tears in order to sew two stitch-es. The Gemara asks: Was there tearing in the construction of the Tabernacle? The Gemara answers that it was Rabba and Rabbi Zeira who both said the following explanation:

ה ַאּבָ ָאַמא נֹו״ד ְוַהְמַלּבְ ֶמא ַהּצֶ ֶאת “ַהּגֹוֵזז ֶצֶמא ַהּטֹוֶוה יֹוָחָנן: י ַאּבִ ָחָנה ָאַמא א ּבַ א ּבַלֹׁש ׁשָ ַחָּייב – ת ּבָ ַ ּשׁ ּבַ ֵהָמה ּבְ י ּבֵ ּגַ ַעל ׁשֶּום ִמּשׁ ְוַאַחת ּגֹוֵזז, ּום ִמּשׁ אֹות; ַאַחת ַחּטֲָהָנא ָאַמא: ּום טֹוֶוהד ַאב ּכָ ץ, ְוַאַחת ִמּשׁ ְמַנּ׳ֵָכְך, ץ ּבְ ֶאְך ְמַנּ׳ֵ ָכְך, ְוֵאין ּדֶ ִזיָזה ּבְ ֶאְך ּגְ ֵאין ּדֵֶמיּה ְ ָכְךד ְולֹא?! ְוָהַתְנָיא ִמּשׁ ֶאְך ְטִווי ּבְ ְוֵאין ּדִֶעִּזים! ּבָ ְוָטוּו ִעִּזים ּבָ טֹוב ׁשָ ְנֶחְמָיה: י ַאּבִ ּדְָמּה ְטִווָּיה! ֵהָמה ׁשְ י ּבְ ּבֵ ַאְלָמא: ְטִווָּיה ַעל ּגַ

אֵניד ָחְכָמה ְיֵתיָאה ׁשָ

ְוַהּ ֹוְטמֹו, ָנב, ַהּכָ ֶאת ַהּתֹוֵלׁש ַנן: ַאּבָ נּו ּתָ)ְוָאַמא אֹותד ַחּטָ לֹׁש ׁשָ ַחָּייב – ְוַהּמֹוְאטֹו ּום ן ָלִ יׁש: ּתֹוֵלׁש ַחָּייב ִמּשׁ ְמעֹון ּבֶ י( ׁשִ ַאּבְִמָמֵאט ְך, ְמַחּתֵ ּום ִמּשׁ ַחָּייב ּגֹוֵזז, ֹוֵטם

ּום ְמַמֵח ד ַחָּייב ִמּשׁ

ן ֵהיָכא ּכָ ׁשְ ּמִ יָאה ּבַ יא״ד ְ ׁשִ ּתִ א ְוַהּמַ “ַהּ ֹוׁשִֵיְתדֹות ּבְ ִאין ן ֹוׁשְ ּכֵ ׁשֶ ָאָבא: ָאַמא ֲהַואי? ַעל א ַההּוא ֹוׁשֵ ִאים?!( ) ֹוׁשְ אָֹהִליםד ן ּכֵ ֵיי: ׁשֶ א ָאַמא ַאּבַ יא הּוא! ֶאּלָ ְמָנת ְלַהּתִִאים ְ׳ְסָ ה ָלֶהן ִניָמא ֹוׁשְ ּנִ אֹוְאֵגי ְיִאיעֹות ׁשֶא, ַאְצּתָ ֹוׁשֵ ּתֵ ָאָבא: ֵליּה ָאַמא אֹוָתּהד ִאי יָמא: ּדְ א ְלֵמיַמא? ְוִכי ּתֵ יא ַמאי ִאיּכָ ַמּתֲִהֵדי ֲהָדֵדי, ֵאי חּוֵטי ִ יְטֵאי ּבַ י ֵליּה ּתְ ִמְתַאּמֵֶמֶלְך ִלְ׳ֵני א ּתָ ָהׁשְ – ַחד ְוָ ַטא ַחד ֵאי ׁשָן, ִלְ׳ֵני ֶמֶלך ַמְלֵכי ין ּכֵ א ָוָדם ֵאין עֹוׂשִ ׂשָ ּבָא ין! ֶאּלָ אּוְך הּוא עֹוׂשִ דֹוׁש ּבָ ָלִכים ַהּ ָ ַהּמְן ָצֵדי ּכֵ י ֶעיָלאי: ׁשֶ ָאַמא ָאָבא ְוִאיֵתיָמא ַאּבִ

יִאיןד ִאין ּוַמּתִ זֹון ֹוׁשְ ִחּלָ

י ְתִ׳יאֹות״ד ְוָהא ָלא ָ ְייָמא! ּתֵ “ְוַהּתֹוֵ׳א ׁשְיֹוָחָנן: י ַאּבִ ָאַמא ָחָנה א ּבַ א ּבַ ה ַאּבָ ָאַמא

ָאןד ׁשָ ְ ּ ְוהּוא ׁשֶ

ן ּכָ ׁשְ ּמִ “ַהּ ֹוֵאַע ַעל ְמָנת ִלְתּ׳ֹוא״ד ְ ִאיָעה ּבְַאַווְייהּו: ָאְמִאי ּתַ י ֵזיָאא ּדְ ה ְוַאּבִ ִמי ֲהָוה? ַאּבָ

NOTESOne who chops wood chips – י ָסֵלית ִסיְלּתֵ Some commentaries :ּדְexplain that this refers to a type of wood with a powdery substance inside its bark. When one chops it, this material emerges (ge’onim; Rif ). Others suggest that anyone who slices a large object into several thin-ner slices in order to use them is liable for performing the prohibited labor of grinding (Rashi; see Me’iri).

Peg into an oven – א ְלַאּתּוָנא Some commentaries explain that :ִסיְכּתָsikhta means animal dung. Others suggest that it refers to types of rakings. Beyond performing the prohibited labor of kindling, one is also guilty of hardening the oven, as a fire lit in a soft clay oven hard-ens it. The Sages taught that even though this labor appears to be the diametric opposite of cooking, whose objective is to soften the food rather than harden it, it is nevertheless a subcategory of baking (ge’onim, Rabbeinu Ĥananel).

Seven sin-offerings – אוׂת ַחּטָ ַבע There is a commentary who :ׁשֶcounted the sin-offerings as follows: (1) Removing piles of dirt and thereby leveling the ground, which is a subcategory of plowing; pow-dering the dirt, which is a subcategory of (2) grinding; removing the pebbles, which is a subcategory of (3) selecting; (4) kneading the dirt; (5) cutting it into its shape; (6) building; and Completing the finished product, which the mishna calls: (7) Striking a blow with a hammer (Rav Hai Gaon). Others suggest a different tally: (1) Crumbling the dirt; 2) selecting the pebbles; (3) sifting with a sieve; mixing the dirt with water, which is a subcategory of (4) kneading; (5) smoothing the vessel; (6) kindling the fire; and (7) hardening a vessel, which is a subcategory of cooking (Me’iri). With regard to an oven, according to Rav Hai Gaon, the eighth labor is smoothing, and according to the Me’iri, it is striking a blow with a hammer.

Eleven sin-offerings – אֹות ֶאה ַחּטָ :Some count them as follows :ַאַחת ֶעׂשְ(1) Reaping; (2) sowing; (3) gathering; (4) grinding; (5) cutting; peeling the reeds, which is (6) threshing; (7) selecting; (8) stretching the warp; (9) constructing two meshes; (10) building; and (11) striking a blow with a hammer (Rav Hai Gaon). Others claim that peeling the reeds renders one liable for striking a blow with a hammer (ge’onim). In a case where he sewed the mouth of the receptacle, Rav Hai Gaon argues that one is liable for (12) spinning and (13) sewing.

One who plucks is liable due to shearing – ּום ּגֹוֵזז This :ּתֹוֵלׁש ַחָּייב ִמּשׁteaches that even if the bird was dead, he is nevertheless liable for shearing. That is the opinion in the Tosefta, as well (ge’onim and others).

Tying pegs – יָאת ְיֵתדוׂת In the Jerusalem Talmud, there is an opinion :ְ ׁשִthat explains as follows: Even though the tent was tied to the pegs for a limited period, it has the legal status as if it were permanent since it was done by Divine command: “By the mouth of God the children of Israel travelled, and by the mouth of God they encamped” (Numbers 9:18).

HALAKHAOne who chops beets – ֵאים ִסיְלָ א One who cuts a vegetable on :ּ׳ָShabbat into very small pieces is liable for performing the labor of grinding if he intends to eat the pieces later. If he plans on eating the chopped vegetable immediately, it is permitted ab initio to cut the vegetable in that fashion, in accordance with the opinion of Rav Pappa (Rambam Sefer Zemanim, Hilkhot Shabbat 7:5; Hilkhot Shabbat 8:15 and 21:18; Shulĥan Arukh, Oraĥ Ĥayyim 321:12).

One who chops wood chips – י ָסֵלית ִסיְלּתֵ One who chops wood for :ּדְits sawdust is liable for performing the prohibited labor of grinding, in accordance with the opinion of Rav Menashe (Rambam Sefer Zemanim, Hilkhot Shabbat 8:15).

One who places a peg into an oven – א ְלַאּתּוָנא ָדא ִסיְכּתָ ׁשְ One who :ּדִplaces a hard object in an oven in order to soften it, or a soft object in an oven in order to harden it, is liable for performing the prohibited labor of cooking, in accordance with the opinion of Rav Aĥa bar Avira (Rambam Sefer Zemanim, Hilkhot Shabbat 9:6).

One who boils pitch – ח ּכּוְ׳ָאא ַאְאּתַ -One who softens a hard sub :ּדְstance such as metal or pitch is liable for performing the labor of cook-ing, in accordance with Rabba bar Rav Huna (Rambam Sefer Zemanim, Hilkhot Shabbat 9:6).

One who crafted a barrel – ָעַבד ֲחִביָתא ּדְ One who makes :ַהאי ַמאן an earthenware vessel, e.g., an oven or a barrel, or any vessel with a fixed location, is liable for performing the labor of building, in ac-cordance with the opinion of Rava (Rambam Sefer Zemanim, Hilkhot Shabbat 10:13).

One who spins wool on the back of an animal – י ּבֵ ַעל ּגַ ַהּטֹוֶוה ֶצֶמא ׁשֵֶהָמה One who spins wool on the back of an animal is exempt, since :ּבְthis is not the typical manner of performing that prohibited labor. This ruling is in accordance with the opinion of Rabbi Yoĥanan (Rambam Sefer Zemanim, Hilkhot Shabbat 9:7).

Plucking…snipping…pulling out – ּתֹוֵלׁש…ּ ֹוֵטם…ְמָמֵאט: One who plucks feathers from a bird is liable for performing the labor of shearing. One who snips the tip of the feather is liable for performing the labor of cutting, and one who pulls out the hairs of the feather is liable for performing the labor of smoothing, as stated by the baraita (Rambam Sefer Zemanim, Hilkhot Shabbat 9:7, 11:6–7).

One who sews two stitches – י ְתִ׳יאֹות ּתֵ One who sews two :ַהּתֹוֵ׳א ׁשְstitches is liable provided that he ties the stitches at both ends so the stitching will hold and not fall apart, as per the statement of Rabbi Yoĥanan (Rambam Sefer Zemanim, Hilkhot Shabbat 10:39, 11:6–7).

One who spins wool on the back of an animal – ַהּטֹוֶוה ֵהָמה י ּבְ ּבֵ ַעל ּגַ One who spins wool on the back of :ֶצֶמא ׁשֶan animal is exempt, since this is not the typical manner of performing that prohibited labor. This ruling is in ac-cordance with the opinion of Rabbi Yoĥanan (Rambam Sefer Zemanim, Hilkhot Shabbat 9:7).

Plucks…snips…pulls out – ּתֹוֵלׁש…ּ ֹוֵטם…ְמָמֵאט: One who plucks feathers from a bird is liable for performing the labor of shearing. One who snips the tip of the feather is liable for performing the labor of cutting, and one who pulls out the hairs of the feather is liable for performing the labor of smoothing, as stated by the baraita (Rambam Sefer Zemanim, Hilkhot Shabbat 9:7, 11:6–7).

One who sews two stitches – י ְתִ׳יאֹות ּתֵ One :ַהּתֹוֵ׳א ׁשְwho sews two stitches is liable, provided that he ties the stitches at both ends so the stitching will hold and not fall apart, as per the statement of Rabbi Yoĥanan (Rambam Sefer Zemanim, Hilkhot Shabbat 10:9).

halakha

One who plucks is liable due to shearing – ּתֹוֵלׁש ַחָּייב ּום ּגֹוֵזז This teaches that even if the bird was dead, he :ִמּשׁis nevertheless liable for shearing. That is the opinion in the Tosefta, as well (ge’onim and others).

Tying pegs – יָאת ְיֵתדוׂת ,In the Jerusalem Talmud :ְ ׁשִthere is an opinion that explains as follows: Even though the tent was tied to the pegs for a limited period, it is considered legally as if it were permanent since it was done by Divine command: “By the mouth of God the children of Israel traveled, and by the mouth of God they encamped” (Numbers 9:18).

notes

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361–362

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