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Perek IV . 50a 229 . ׳א דפ דב נד
With regard to the matter itself, it was taught in a baraita in
accor-dance with the opinion of the one who said that the
thirty-nine labors of Shabbat correspond to the labors performed in
the Tab-ernacle. As it was taught in a baraita: One is only liable
for per-forming a labor to which there was a corresponding labor in
the Tabernacle. They sowed in order to grow dyes for the
Tabernacle, and therefore you may not sow on Shabbat. They reaped,n
and therefore you may not reap on Shabbat.
They lifted the boards from the ground in the wilderness, which
is a public domain, and placed them into the wagon, which is a
private domain, and therefore you shall not carry objects in from
the public domain to the private domain on Shabbat. They lowered
the boards from the wagon to the ground, and therefore you shall
not carry objects out from the private domain to the public domain
on Shabbat. They took boards and other objects out and passed them
from wagon to wagon, i.e., from one private domain to another
private domain, and therefore you shall not take objects out from
one private domain to another private domain on Shabbat.
The Gemara expresses astonishment with regard to the last clause
of the baraita: One who takes an object out from one private domain
to another private domain, what prohibited labor is he thereby
performing? The Gemara answers: It was Abaye and Rava who both
said, and some say that it was Rav Adda bar Ahava who said: This is
referring to taking an object out from one private domain to
another private domain via the public domain, as the space between
the two wagons in the wilderness was a public domain.
We learned in the mishna: One may insulate food in wool fleece,
and he may not move it.h Rava said: This halakha that fleece may
not be moved on Shabbat applies only to a case where one did not
insulate food in it. Only in that case is it set-aside. However, if
one insulated cooked food in it, he may move it. By insulating food
in the fleece, he indicated that he intends to use it on
Shabbat.
A certain Sage for whom it was his first dayn in that study hall
raised an objection to Rava from our mishna: One may insulate food
in wool fleece, and one may not move it. How, then, does he act if
he insulated food in wool fleece and now wishes to remove the
pot?
He lifts the cover, which he is permitted to move, and the wool
fleece falls by itself. Contrary to Rava’s statement, even wool
fleece in which a person insulated food may not be moved on
Shabbat.
Rather, if it was stated, it was stated as follows: Rava said:
This halakha that wool fleece may not be moved on Shabbat applies
only in a case where one did not designate it for insulating food.
How-ever, if he designated it for insulating food, one may move it,
as in that case, it is no longer set-aside.
It was also stated that when Ravin came from Eretz Yisrael to
Ba-bylonia, he said that Rabbi Ya’akov said that Rabbi Asi ben
Shaul said that Rabbi Yehuda HaNasi said: This halakha that wool
fleece may not be moved on Shabbat applies only in a case where one
did not designate it for insulating food. However, if one
designated it for insulating food, he may move it.
ֲעבֹודֹות ֶנֶגד “ּכְ ָאַמא: ּדְ ַמאן ּכְ ְנָיא ּתַא ַעל ֶאּלָ
ַחָּייִבין ֵאין ַתְנָיא: ּדְ ן״, ּכָ ׁשְ ַהּמִן, ּכָ ׁשְ ּמִ ּבַ
ָהְיָתה ּה ּבָ ּיֹוֵצא ּכַ ׁשֶ ְמָלאָכה ְזְאעּו, ֵהם ָ ְצאּו – ם
לֹא ּתִ ֵהם ָזְאעּו – ְוַאּתֶ
ְ ְצאּו, ם לֹא ּתִ ְוַאּתֶ
ְאַ ע ִמּ ַ ים ָאׁשִ ַהּ ְ ֶאת ֶהֱעלּו ֵהם ֵמְאׁשּות ְכִניסּו
ּתַ לֹא ם ְוַאּתֶ – ָלֲעָגָלה ים ִלְאׁשּות ַהָּיִחידד ֵהם הֹוִאידּו
ֶאת ָהַאּבִם לֹא ְוַאּתֶ ְאַ ע – ים ֵמֲעָגָלה ַלּ ַ ָאׁשִ ַהּ ְים,
ּתֹוִציאּו ֵמְאׁשּות ַהָּיִחיד ִלְאׁשּות ָהַאּבִם לֹא ֵהם הֹוִציאּו
ֵמֲעָגָלה ַלֲעָגָלה – ְוַאּתֶּתֹוִציאּו ֵמְאׁשּות ַהָּיִחיד
ִלְאׁשּות ַהָּיִחידד
ַמאי ַהָּיִחיד, ִלְאׁשּות ַהָּיִחיד ֵמְאׁשּות ְאַווְיהּו,
ָאְמִאי ּתַ ֵיי ְוָאָבא ּדְ ָ א ָעֵביד ַאּבַא ַאֲהָבה: ֵמְאׁשּות א
ּבַ ְוִאיֵתיָמא ַאב ַאּדְָאׁשּות ֶאְך ּדֶ ַהָּיִחיד ִלְאׁשּות
ַהָּיִחיד
יםד ָהַאּבִ
ִגיֵּזי ֶצֶמא ְוֵאין ְמַטְלְטִלין״ד ָאַמא ָאָבא: “ּבְֶהן, ֲאָבל
ָטַמן ּלֹא ָטַמן ּבָ א ׁשֶ נּו ֶאּלָ לֹא ׁשָ
ֶהן – ְמַטְלְטִלין אֹוָתןד ּבָ
א יֹוֵמיּה ְלָאָבא: ַנן ּבַ ֵאיִתיֵביּה ַההּוא ֵמַאּבִָגיֵּזי
ֶצֶמא ְוֵאין ְמַטְלְטִלין אֹוָתן, “טֹוְמִנין ּבְ
ה? יַצד הּוא עֹוׂשֶ ּכֵ
NOTES They correspond to labor, his labor and the labor of –
ֶנֶגד פְמָלאָכהפ ּכְּופְמֶלאֶכתפ The early commentaries point out
that there are :פְמַלאְכּתֹופ far more than forty instances of the
word labor in the Torah. Rabbeinu Ĥananel subtracts from the total
number those instances where the term appears in connection with
the act of Creation, where the term appears in conjunction with the
verb “and he made” [vaya’as]; and when the term is used in the
phrase “servile labor” [melekhet avoda], which has a different
halakhic connotation from the word labor when it stands alone. The
remaining total corresponds to the tally cited in the Gemara.
Support for this approach appears in the Jerusalem Talmud.
Some authorities cite a variant reading in only work and his
work appear in The Gemara, but the work of is omitted. Here, too,
the re-maining total corresponds to the tally cited in the Gemara
(Sha’ar Efrayim). Another opinion was cited in the Jerusalem Talmud
that the number of primary categories of labor corresponds to the
number of times the words avoda and melakha are mentioned in
connection with the construction of the Tabernacle.
They did not move from there until they brought a Torah scroll
and counted them – ּוְמָנאּום ֵהִביאּו ֵסֶ׳א ּתֹוָאה ם, ַעד ׁשֶ ָ
ָזזּו ִמּשׁ The :לֹא uncertainty in this case stems from the
concern that our Torah scrolls are inexact and unreliable.
Therefore, it was necessary to cite proof and remove all doubt;
although there are differences between Torah scrolls with regard to
inclusion or exclusion of the letters vav and yod, there is
uniformity as far as entire words are concerned.
They sowed…they harvested – ֵהם ָזְאעּו…ֵהם ָ ְצאּו: What sowing
and harvesting were performed in the Tabernacle? There are two
answers: (1) In the context of the sacrificial service,
meal-offerings made from wheat flour were offered. The entire
sequence of agricultural labors was required to grow wheat. (2) The
Gemara indicates that all these labors were necessary for the
construction of the Tabernacle itself. All of the labors were
necessary to grow the plants used to dye the various components of
the tent (ge’onim).
A certain Sage for whom it was his first day – א יֹוֵמיּה ַנן
ּבַ :ַההּוא ֵמַאּבָIn similar fashion, the Gemara in tractate
Zevaĥim (57a) records an important statement by a new student. Some
commentaries suggest that the reference in this context is to Rav
Idi, who was unable to visit the study hall more than one day every
three months because of his business concerns and he was called the
“one-day student of the study hall” (Ĥagiga 5a). Here, the Gemara
sought to praise him (Arukh; Rav Nissim Gaon). The Gemara’s
emphasis on the fact that it was the questioner’s first day teaches
that even though he lacked seniority in that study hall, he was
capable of asking significant questions.
HALAKHA Bring hides that we may sit on them – ב ֲעֵליֶהן ָלִחין
ְוֵנׁשֵ It is :ָהִביאּו ׁשְpermitted to move dry hides, whether
they belong to a craftsman or to a homeowner, on Shabbat. Several
commentaries explain that this ruling applies only to cattle hides
that are suitable for sitting; however, sheep hides may not be
moved, unless they were designated for sit-ting before Shabbat
(Rambam Sefer Zemanim, Hilkhot Shabbat 26:12; Shulĥan Arukh, Oraĥ
Ĥayyim 308:25).
Moving boards – ִטְלטּול ְנָסִאים: Wooden boards belonging to a
home-owner may be moved on Shabbat; however, lumber owned by a
craftsman may not, unless he thought to use them before Shabbat, to
serve bread to guests or for some other purpose, in accordance with
the opinion of Rabbi Yosei (Shulĥan Arukh, Oraĥ Ĥayyim 308:26).
One may insulate food in shorn wool, and one may not move it –
ִגיֵּזי ֶצֶמא ְוֵאין ְמַטְלְטִלין If one insulated a pot of food in
shorn wool, the :ּבְwool may be moved on Shabbat even if the it was
not designated for that purpose, in accordance with the opinion of
Rava. This applies only to shorn wool that is not for sale.
However, wool that was for sale must be designated for the purpose
of insulating food prior to Shabbat. Only then may it be moved
(Rambam Sefer Zemanim, Hilkhot Shabbat 26:12; Shulĥan Arukh, Oraĥ
Ĥayyim 259:1).
נד
Perek IVDaf 50 Amud a
יּסּוי ְוֵהן נֹוְ׳לֹות״! נֹוֵטל ֶאת ַהּכִ
ָאַמא ַמא, ִאיּתְ ָהִכי ַמא ִאיּתְ ִאי א, ֶאּלָּלֹא ִיֲחָדן
ְלַהְטָמָנה, א ׁשֶ נּו ֶאּלָ ָאָבא: לֹא ׁשֲָאָבל ִיֲחָדן
ְלַהְטָמָנה – ְמַטְלְטִלין אֹוָתןד
י ַאּבִ ָאַמא ָאִבין ֲאָתא י ּכִ ַנִמי, ַמא ִאיּתְי: אּול ָאַמא
ַאּבִ ן ׁשָ י ַאִסי ּבֶ ַיֲע ֹב ָאַמא ַאּבִּלֹא ִיֲחָדן
ְלַהְטָמָנה, ֲאָבל א ׁשֶ נּו ֶאּלָ לֹא ׁשָ
ִיֲחָדן ְלַהְטָמָנה – ְמַטְלְטִלין אֹוָתןד
They sowed…they reaped – ָזְאעּו…ֵהם ָ ְצאּו What :ֵהם sowing
and harvesting were performed in the Tabernacle? There are two
answers: (1) In the context of the sacrifi-cial service,
meal-offerings made from wheat flour were offered. The entire
sequence of agricultural labors was required to grow wheat. (2) The
Gemara indicates that all these labors were necessary for the
construction of the Tabernacle itself. All of the labors were
necessary to grow the plants used to dye the various components of
the tent and the priestly vestments (ge’onim).
A certain Sage for whom it was his first day – ַנן ַההּוא
ֵמַאּבָא יֹוֵמיּה In similar fashion, the Gemara in tractate
Zevaĥim :ּבַ(57a) records an important statement by a new student.
Some commentaries suggest that the reference in this context is to
Rav Idi, who was unable to visit the study hall more than one day
every three months because of his business concerns and he was
called the “one-day student of the study hall” (Ĥagiga 5a). Here,
the Gemara sought to praise him (Arukh; Rav Nissim Gaon). The
Gemara’s empha-sis on the fact that it was the questioner’s first
day teaches that even though he lacked seniority in that study
hall, he was capable of asking significant questions.
notes
One may insulate food in wool fleece, and he may not move it –
ִגיֵּזי ֶצֶמא ְוֵאין ְמַטְלְטִלין If one insulated a pot of
:ּבְfood in fleece, the fleece may be moved on Shabbat even if it
was not designated for that purpose, in accordance with the opinion
of Rava. This applies only to fleece that is not for sale. However,
fleece that is for sale must be des-ignated for the purpose of
insulating food prior to Shab-bat. Only then may it be moved
(Rambam Sefer Zemanim, Hilkhot Shabbat 26:12; Shulĥan Arukh, Oraĥ
Ĥayyim 259:1).
halakha
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230 Perek IV . 50a . ׳א דפ דב נד
Ravina said: In fact, Rava’s statement can be understood as it
was originally understood, i.e., one who insulated food in wool
fleece may move it because it is considered designated for
insulating food. In the mishna that indicates otherwise they taught
about wool fleece taken from a merchant’s shelves [heftek].nhl That
wool was certainly not designated for insulating food. It will be
returned to those shelves to be sold. Therefore, it is set-aside
for that pur-pose and may not be moved on Shabbat, even if it is
used to insu-late food. That was also taught in a baraita: With
regard to wool fleece taken from a merchant’s shelves, one may not
move it on Shabbat. And if a homeowner prepared the fleece to use
it, one may move it.
With regard to the question of what can be done to permit use of
items ordinarily set-aside on Shabbat, Rabba bar bar Ĥana taught
the following baraita before Rav: With regard to hard branches of a
palm treeb that one cut for fire wood or for construction, and then
he reconsidered their designation and decided to use them for
sitting, he must tie the branches together on Shabbat eve. This
allows him to move them on Shabbat like any other household
utensil. Rabban Shimon ben Gamliel says: He need not tie them
together and, nevertheless, he is permitted to move them. Rabba bar
bar Ĥana taught the baraita, and he said about it that the halakha
is in accordance with the opinion of Rabban Shimon ben Gamliel.
On that same topic, it was stated that Rav said: He ties the
branches together on Shabbat eve. And Shmuel said: If he mere-ly
has in mind on Shabbat eve that he wishes to sit on them on
Shabbat, he need not tie them together. And Rav Asi said:n If he
even briefly sitsn on them on Shabbat eve, sitting on the branches
is permitted the next day, even though he did not tie them
to-gether and even though he did not have that in mind.h
The Gemara comments: Granted, Rav, he stated his opinion in
accordance with the unattributed opinion of the first tanna of the
baraita, and Shmuel, too, he stated his opinion in accordance with
the opinion of Rabban Shimon ben Gamliel. However, in accordance
with whose opinion did Rav Asi state his opinion? Apparently, he
disagrees with both tanna’im who expressed an opinion on the
issue.
נּוד ׁשָ ֶהְ׳ּתֵ ל ׁשֶ ּבְ אֹוֵמא: ָאִביָנא ל ׁשֶ ֶצֶמא יֵּזי
ּגִ ָהִכי: ַנִמי ְנָיא ּתֶַהְ׳ּתֵ – ֵאין ְמַטְלְטִלין אֹוָתן, ְוִאם
ׁש ּמֵ ּתַ ְלִהׁשְ ִית ַהּבַ ַעל ּבַ ִהְתִ יָנן
ֶהן – ְמַטְלְטִלין אֹוָתןד ּבָ
ַאב: יּה ּדְ א ָחָנה ַ ּמֵ א ּבַ ה ּבַ ָנא ַאּבָ ּתְְלֵעִצים
ָדָאן ּגְ ׁשֶ ֶ ל ּדֶ ל ׁשֶ ֲחָאיֹות ָצִאיְך – יָבה ִליׁשִ ֲעֵליֶהן
ְוִנְמַלְך ְמִליֵאל ּגַ ן ּבֶ ְמעֹון ׁשִ ן ַאּבָ א, ֵ ְלַ ּשֵׁני
ּתָ הּוא אד ֵ ְלַ ּשׁ ָצִאיְך ֵאין אֹוֵמא: ן ַאּבָ ּכְ ֲהָלָכה
ָלּה: ָאַמא ְוהּוא ָלּה
ְמִליֵאלד ן ּגַ ְמעֹון ּבֶ ׁשִ
מּוֵאל א, ּוׁשְ ַמא, ַאב ָאַמא: ֹוׁשֵ ִאיּתְב, ב, ְוַאב ַאִסי
ָאַמא: יֹוׁשֵ ָאַמא: חֹוׁשֵי ּ׳ִ ַעל ְוַאב א ֵ ִ יּשׁ ּלֹא ׁשֶ י
ּ׳ִ ַעל ַאב
בד ֵ ּלֹא ִחיּשׁ ׁשֶ
א ּנָ ּתַ ּכְ ָאַמא ּדְ הּוא – ַאב ָלָמא ׁשְ ּבִָאַמא ּדְ ַנִמי
– הּוא מּוֵאל ּוׁשְ א, ַ ּמָא ַאב ְמִליֵאל, ֶאּלָ ן ּגַ ְמעֹון ּבֶ
ן ׁשִ ַאּבָ ּכְ
ַמאן? ָאַמא ּכְ ַאִסי – ּדְ
They taught about wool fleece from a merchant’s shelves – נּו ל
ֶהְ׳ּתֵ ׁשָ ׁשֶ Apparently, Ravina’s statement explains the
:ּבְmishna, which deals exclusively with a fleece designated for
sale. Therefore, it is no longer necessary to interpret Rava’s
statement as referring to a case where the fleece was not
des-ignated for insulating a pot of food. These two opinions
ap-pear in the Jerusalem Talmud as well (Rosh; Ritva; see
Tosafot).
And Rav Asi said – ְוַאב ַאִסי ָאַמא: The Ramban holds that Rav
Asi disagrees even with the opinion of Rabban Shimon ben Gamliel.
Other commentaries explain that Rav Asi does not disagree with
Rabban Shimon ben Gamliel; rather, he explains his opinion.
According to that interpretation, when the Gemara asks: But in
accordance with whose opinion did
Rav Asi state his opinion? It is seeking an explicit source for
Rav Asi’s understanding because the statement of Rabban Shimon ben
Gamliel can be interpreted in accordance with Shmuel’s opinion as
well (Ritva).
If he has in mind…sits – ב ב…יֹוׁשֵ ,Although, ostensibly
:חֹוׁשֵsitting on branches before Shabbat is more significant
prepa-ration than merely having them in mind, the Gemara seems to
indicate otherwise. Since the issue at hand is preparing an object
for Shabbat use and removing it from the category of set-aside,
using the object alone does not accomplish that objective. However,
by having the object in mind, one indicates that his intention is
not to set the object aside from use on Shabbat (Ran).
notes
They taught about woolen fleece from a merchant’s shelves – נּו
ל ֶהְ׳ּתֵ ׁשָ ׁשֶ Fleece designated for storage may not be moved
:ּבְon Shabbat. However, it is permitted to move undesignated
fleece, as the halakha is in accordance with the opinion of Ravina
(according to Tosafot and the Rosh, as opposed to Rif and Ram-bam).
This is based on the understanding that Ravina and Rava are of the
same opinion, and because the halakha is in accor-dance with the
opinion of the later authority (Shulĥan Arukh, Oraĥ Ĥayyim
259:1).
He sits, even though he did not tie them and even though he did
not have that in mind – א ְוַאב ַעל ֵ ּלֹא ִ יּשׁ י ׁשֶ ב, ַאב ַעל
ּ׳ִ יֹוׁשֵב ֵ ּלֹא ִחיּשׁ י ׁשֶ The branches of a palm tree that
were cut for the :ּ׳ִsake of firewood are set-aside and may not be
moved on Shabbat. However, if one sat on them on Shabbat eve, their
status changes and it is then permitted to sit on them on Shabbat.
All the more so, it is permitted if one tied them together in order
to sit on them, or if one had in mind before Shabbat that he was
going to sit on them. It is also permitted to sit on them if his
intention was to sit on them during the week. This is based upon
the opinion of Rav Asi, which is supported by the Tosefta (Rosh),
as well as upon the opinion of Rav Ashi, who is the latest
authority to express an opinion (Tosafot). In addition, his opinion
can be reconciled with that of Rabban Shimon ben Gamliel (Rambam
Sefer Zemanim, Hilkhot Shabbat 25:21; Shulĥan Arukh, Oraĥ Ĥayyim
308:20).
halakha
Merchant’s shelves [heftek] – ֵֶהְ׳ּת: Apparently, this is a
differ-ent form of the Greek word ἀποθήκη, apoteke, which means
collateral or a surface upon which to place objects. Rav Hai Gaon
understands the word heftek in this context to mean a large,
basket-like utensil.
language
Hard branches of a palm tree – ל ֶ ל ּדֶ This is a reference
:ֲחָאיֹות ׁשֶto the dried branches of a palm tree. The young
branches of the palm extend upward at an angle with their leaves
spread apart. With the growth of new branches, the older branches
begin to face downward, and their leaves draw closer together. At
this stage, the older branches are usually cut for firewood or
other purposes.
Palm tree
background
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Perek IV . 50a 231 . ׳א דפ דב נד
The Gemara explains: Rav Asi stated his opinion in accordance
with the opinion of this tanna, as it was taught in the Tosefta:
One may go out into a public domain on Shabbat with combed flax
[pakorin]hlb or combed wool covering a wound, when he previously
dipped them in oil and tied them to the wound with twine. If he did
not dip them in oil or tie them with twine, he may not go out into
the public domain with them. And if he went out with them for a
brief period on Shabbat eve while it was still day, even if he did
not dip them in oil or tie them with twine, he is permitted to go
out with them on Shabbat. Apparently, there is a tanna who
maintains that using an item before Shabbat enables one to use it
on Shabbat as well. No additional steps are necessary.
Rav Ashi said: We too have also learned in a mishna: Straw that
is piled on a bed to be used for fuel or mixed with clay is set
aside for that purpose and may not be moved. Therefore, one who
seeks to lie on the bed may not move the straw with his hand, but
he may move it with his body, as this is not the typical way of
moving straw. However, if that straw had been designated as animal
feed, or if there was a pillow or sheet spread over it on Shabbat
eve while it was still day and he lay on it before Shab-bat, he may
move it with his hand. Apparently, even brief use before Shabbat
suffices to permit use on Shabbat as well. The Gemara concludes:
Indeed, conclude from it that there is a tannaitic opinion in
accordance with which Rav Asi stated his opinion.
The Gemara asks: And who is the unnamed tanna who disagrees with
Rabban Shimon ben Gamliel in the baraita cited above? He holds that
in order to use palm branches for sitting, one must perform an
action, e.g., tie them together, before Shabbat? The Gemara
answers: It is Rabbi Ĥanina ben Akiva, as when Rav Dimi came from
Eretz Yisrael to Ba-bylonia, he said that Ze’iri said that Rabbi
Ĥanina said: Rabbi Ĥanina ben Akiva once went to a certain place on
Shabbat eve and found there hard branches of a palm tree that they
had cut for fire wood. And he said to his disciples: Go out and
have in mind that you will use them so that we will be permitted to
sit on them tomorrow, on Shabbat. And, Ze’iri added, I do not know
if the house where Rabbi Ĥanina ben Akiva went was the house of a
wedding feast or if it was the house of mourning.n
The Gemara explains: From the fact that Ze’iri said: I do not
know wheth-er it was the house of a wedding feast or the house of
mourning, it may be inferred that this halakha applies specifically
to the house of mourn-ing or the house of a feast because they are
preoccupied with other matters and do not have time to tie the
wood. However, here, in ordinary circumstances, if he tied the
branches together, yes, it is permitted to sit on them on Shabbat;
if he did not tie them together, no, it is not permitted.
Rav Yehuda said: A person may bring a basket full of earth into
his househ on Shabbat eve, pour it on the floor, and use it for all
his needs on Shabbat, e.g., to cover excrement. Mar Zutra taught in
the name of Mar Zutra Rabba: That applies only if he designated a
specific corner in his house for the earth.
The Sages said before Rav Pappa: In accordance with whose
opinion was this last ruling taught, that designating a place for
the earth is sufficient to permit its use on Shabbat? It must have
been taught in accordance with the opinion of Rabban Shimon ben
Gamliel with respect to palm branches, as if it was taught in
accordance with the opinion of the Rab-bis, didn’t they say that in
order to permit use of an object that is set-aside on Shabbat, we
require an action, e.g., tying the palm branches together? Thought
alone is insufficient.
Rav Pappa said to them: Even if you say that the halakha was
taught in accordance with the opinion of the Rabbis, the Rabbis
stated their opinion that we require an action, only with regard to
something with which it is possible to perform a preparatory
action. However, with regard to something with which it is not
possible to perform a prepara-tory action, no, they did not require
an action. Since it is not possible to perform a preparatory action
with the earth, one is permitted to use the earth by means of
thought alone.
ַתְנָיא: ּדְ א, ּנָ ּתַ ַהאי י ּכִ ָאַמא ּדְ הּוא ָבָען ּצְ
ְזַמן ׁשֶ א ּבִ ָ׳ ֹוִאין ּוְבִציּ׳ָ יֹוְצִאין ּבְְצָבָען לֹא יָחה,
ְמׁשִ ּבִ ּוְכָאָכן ֶמן ׁשֶ ּבְֵאין – יָחה ְמׁשִ ּבִ ָאָכן ּכְ
ְולֹא ֶמן ׁשֶ ּבְָעה ׁשָ ֶהן ּבָ ָיָצא ְוִאם ֶהם, ּבָ יֹוְצִאין
ּלֹא ׁשֶ י ּ׳ִ ַעל ַאב יֹום, עֹוד ִמּבְ ַאַחת, א מּוּתָ – יָחה
ְמׁשִ ּבִ ָאָכן ּכְ ְולֹא ָצַבע
ֶהןד ָלֵצאת ּבָ
ֵניָנא, ּתָ ַנִמי ֲאַנן ַאב י: ַאׁשִ ַאב ָאַמא ְיַנְעְנעֹו ה –
לֹא ּטָ ַהּמִ י ַגּבֵ ַעל ׁש ׁשֶ ַהּ ַגּו׳ֹו, ֲאָבל ִאם ָידֹו,
ֲאָבל ְמַנְעְנעֹו ּבְ ּבְָהָיה ֵהָמה, אֹו ׁשֶ ָהָיה )ָעָליו(
ַמֲאַכל ּבְעֹוד יֹום – ְמַנְעְנעֹו א אֹו ָסִדין ִמּבְ ָעָליו
ּכַ
ּהד ַמע ִמיּנָ ָידֹוד ׁשְ ּבְ
ְמעֹון ן ׁשִ ַאּבָ ָ׳ֵליג ֲעֵליּה ּדְ א ּדְ ּנָ ּוַמאן ּתֲַעִ
יָבאד ן ּבֶ ֲחִניָנא י ַאּבִ ְמִליֵאל– ּגַ ן ּבְֶזִעיִאי ָאַמא יִמי
ָאַמא ּדִ ִכי ֲאָתא ַאב ּדְי ֲחִניָנא ַעם ַאַחת ָהַלְך ַאּבִ י
ֲחִניָנא: ּ׳ַ ַאּבִן ֲעִ יָבא ְלָמ ֹום ֶאָחד, ּוָמָצא ֲחָאיֹות
ּבֶָדאּום ְלׁשּום ֵעִצים, ְוָאַמא ּגְ ֶ ל ׁשֶ ל ּדֶ ׁשֵֶדי ּכְ בּו
ְ ְוַחּשׁ ְצאּו ְלַתְלִמיָדיו: ָלֶהם ב ֲעֵליֶהן ְלָמָחאד ְוָלא
ָיַדֲעָנא ִאי ׁשֵ ּנֵ ׁשֶָהֵאֶבל ית ּבֵ ִאי ֲהָוה, ה ּתֶ ׁשְ ַהּמִ
ית ּבֵ
ֲהָוהד
ה ֲהָוה ִאי ּתֶ ׁשְ ית ַהּמִ ָ ָאַמא: “ִאי ּבֵ ִמּדְית ָהֵאֶבל
ְוָ א ּבֵ ית ָהֵאֶבל ֲהָוה״ – ּדַ ּבְֵטִאיִדי, ֲאָבל ָהָכא: ה ּדִ
ּתֶ ׁשְ ית ַהּמִ אֹו ּבֵ
א – ָלאד א – ִאין, לֹא ָ ׁשַ ָ ׁשַ
ְמלֹא ָאָדם ַמְכִניס ְיהּוָדה: ַאב ָאַמא ָצְאּכֹוד ל ּכָ ּה ּבָ
ה ְועֹוׂשֶ ָעָ׳א, תֹו ּוּ׳ָָמא זּוְטָאא ֵמיּה ּדְ ְ ַאׁש ָמא
זּוְטָאא ִמּשׁ ּדָ
ִּיֵחד לֹו ֶ ֶאן ָזִויתד ה: ְוהּוא ׁשֶ ַאּבָ
ַמאן – א: ּכְ ּ׳ָ ַאב ּ׳ַ יּה ּדְ ַנן ַ ּמֵ ָאְמאּו ַאּבָָנן –
ַאּבָ ִאי ּכְ ְמִליֵאל, ּדְ ן ּגַ ְמעֹון ּבֶ ן ׁשִ ַאּבָ ּכְ
ה! ֵעיַנן ַמֲעׂשֶ ָהָאְמִאי: ּבָ
יָמא ּתֵ ֲאִ׳יּלּו א: ּ׳ָ ּ׳ַ ַאב ְלהּו ָאַמא ָבֵעיַנן ַנן ּדְ
אן לֹא ָ ָאְמִאי ַאּבָ ַנן, ַעד ּכָ ַאּבָיּה ַבא ֲעִביָדא ּבֵ י ּדְ
א ִמיּדֵ ה – ֶאּלָ ַמֲעׂשֶא ִמיַעְבָדא ָלא ּבַ י ּדְ ה, ֲאָבל
ִמיּדֵ ַמֲעׂשֶ
ה – ָלאד יּה ַמֲעׂשֶ ּבֵ
One may go out with combed flax – ָ׳ ֹוִאין :יֹוְצִאין ּבְWith
regard to a bandage, if his intention before Shabbat was to place
it on a wound, he indicates that it is designated for use as a
bandage if he places it on the wound for a brief period, immerses
it in oil, or ties it in a manner that prepares it to be placed on
a wound. Therefore, it is not set-aside and it is permitted to move
it on Shabbat, as per the barai-ta. However, there are those who
are stringent in this matter, based on the opinions of the Rif and
the Rambam (Rambam Sefer Zemanim, Hilkhot Shabbat 19:16; Shulĥan
Arukh, Oraĥ Ĥayyim 308:24).
A person may bring a basket full of earth into his house – תֹו
ָעָ׳א A person may :ַמְכִניס ָאָדם ְמלֹא ּוּ׳ָbring a container
full of earth into his house before Shabbat, pour it on the floor,
and then use it for all of his household needs on Shabbat,
according to Rabbi Yehuda. This halakha applies only if one
designated a specific place in the house for the earth, according
to Mar Zutra (Rambam Sefer Zemanim, Hilkhot Shab-bat 25:22; Shulĥan
Arukh, Oraĥ Ĥayyim 308:38, 498:17).
halakha
Combed flax [pakorin] – ָ׳ּ ֹוִאין: The word is a di-minutive
from the Greek word πόκος, pokos, mean-ing wool or fleece.
language
Combed flax – ָ׳ּ ֹוִאין: According to Rav Hai Gaon, pakorin
refers to a hairpiece worn by men, fashioned from a dyed woolen
fleece. If it was not prepared before Shabbat, it may not be worn
on Shabbat be-cause it is set-aside.
background
The house of a feast and the house of mourning – ית ָהֵאֶבל ה
ְוּבֵ ּתֶ ׁשְ ית ַהּמִ The Ritva teaches that it was :ּבֵRabbi
Ĥanina ben Akiva who said that he does not know whether it was the
house of a wedding feast or a house of mourning. From his explicit
statement, it was understood that he permitted use of the palm
branches only in special circumstances. When there are no special
circumstances, he prohibited their use.
notes
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232 Perek IV . 50b . :׳א דפ דב נ
The Gemara asks: Let us say that this issue, whether or not an
action is required in that case, is parallel to a dispute among the
tanna’im. As it was taught in one baraita: One may clean utensils
on Shabbat with any type of cleaning agent,h except for silver
utensils with cream of tartar [gartekon],l as that not only
polishes the silver, but also smooths it. By inference: Cleaning
with natron and sand is permitted.
Wasn’t it taught in the Tosefta: Cleaning with natron and sand
is prohibited on Shabbat? What, is it not that they disagree with
regard to this following point? That one Sage, who prohibits use of
sand on Shabbat, holds that an action is required in order to
permit the use of items that would otherwise be set-aside on
Shab-bat. Since it is impossible to perform an action with sand,
its use is prohibited. And the other Sage, who permits use of sand,
holds that an action is not required.
The Gemara rejects this argument: No, everyone agrees that an
action is not required; and, nevertheless, it is not difficult.
This baraita, which prohibits use of sand and natron, is in
accordance with the opinion of Rabbi Yehuda; that baraita, which
permits their use, is in accordance with the opinion of Rabbi
Shimon.
The Gemara elaborates: This baraita, which prohibits use of sand
and natron, is in accordance with the opinion of Rabbi Yehuda, who
said with regard to the laws of Shabbat in general that an
un-intentional act is prohibited. It is prohibited to perform an
other-wise permitted action from which an unintended prohibited
labor ensues. Therefore, cleaning a silver utensil with sand or
natron is prohibited because he thereby unintentionally smooths the
utensil, which is prohibited on Shabbat. That baraita, which
permits the use of sand and natron, is in accordance with the
opinion of Rabbi Shimon, who said that an unintentional act is
permitted.
The Gemara raises an objection: In what manner did you establish
that baraita, which permits the use of sand and natron? You
estab-lished it in accordance with the opinion of Rabbi Shimon. If
so, say the latter clause of that same baraita: However, one may
not wash his hair with them on Shabbat. And, if it is in accordance
with the opinion of Rabbi Shimon, he permits doing so. As we
learned in a mishna:
A nazirite,h for whom it is prohibited to cut his hair, may wash
his hair with sand and natron and separate itn with his fingers;
how-ever, he may not comb it, as combing will certainly cause hair
to fall out. Apparently, Rabbi Shimon permits washing hair even in
a case where it is prohibited to cause hair to fall out; in his
opinion, the fact that washing one’s hair might inadvertently cause
that to happen is not a source of concern.
Rather, both this baraita and that baraita, which disagree with
re-gard to cleaning silver utensils with sand and natron, are in
accor-dance with the opinion of Rabbi Yehuda, who holds that an
unin-tentional act is prohibited. And there are two tanna’im in
accordance with the opinion of Rabbi Yehuda. They disagree with
regard to Rabbi Yehuda’s opinion. This tanna, in accordance with
the opinion of Rabbi Yehuda, holds that sand and natron scrape and
smooth the utensils. Therefore, their use on Shabbat is
prohib-ited. And that tanna, also in accordance with the opinion of
Rab-bi Yehuda, holds that sand and natron do not scrape and smooth
the utensils. Therefore, their use on Shabbat is permitted.
ִלים ּכֹל ָחִ׳ין ֶאת ַהּכֵ ֵאי: “ּבַ ַתּנָ ֵניָמא ּכְֶנֶתא ָהא
ַגְאּתְ ֹון״ ּבְ ֶכֶסב ֵלי ִמּכְ חּוץ
א, ָוחֹול – מּוּתָ
ַמאי ָאסּוא״! ָוחֹול “ֶנֶתא ְוָהַתְנָיא: ֵעיַנן ָמא ָסַבא: ּבָ
ְלִגי; ּדְ ָהא ָ ִמיּ׳ַ ָלאו, ּבְה! ֵעיַנן ַמֲעׂשֶ ה, ּוָמא ָסַבא:
ָלא ּבָ ַמֲעׂשֶ
ה, ֵעיַנן ַמֲעׂשֶ י ָעְלָמא – ָלא ּבָ כּוּלֵ ָלא, ּדְי ְיהּוָדה,
ָהא – ָיא: )ָהא – ַאּבִ ְוָלא ַ ׁשְ
ְמעֹון(ד י ׁשִ ַאּבִ
ֵאין ׁשֶ ָבא ּדָ ָאַמא: ּדְ ְיהּוָדה, י ַאּבִ ָהא ְמעֹון ׁשִ י
ַאּבִ ָהא ָאסּוא, – ין ּוֵ ִמְתּכַאד ין – מּוּתָ ּוֵ ֵאין ִמְתּכַ
ָבא ׁשֶ ָאַמא: ּדָ ּדְ
י ַאּבִ ֵאי – ּכְ ׁשָ ַמאי אֹוִ יְמָתא ְלָהא ּדְ ּבְְמעֹון,
ֵאיָמא ֵסיָ׳א: “ֲאָבל לֹא ָיחֹוב ׁשִָאא ְמעֹון – ִמׁשְ י ׁשִ ָעאֹו״
ְוִאי ַאּבִ ֶהם ׂשְ ּבָ
ְתַנן: ֵאי, ּדִ ָ ׁשָ
NOTES They taught about shorn wool from a merchant’s shelves – ל
ׁשֶ ּבְנּו Apparently, Ravina’s statement explains the mishna,
which :ֶהְ׳ּתֵ ׁשָdeals exclusively with shorn wool designated for
sale. Therefore, it is no longer necessary to interpret Rava’s
statement as referring to a case where the shorn wool was not
designated for insulating a pot of food. These two opinions also
appear in the Jerusalem Talmud (Rosh; Ritva, and see Tosafot).
He must have in mind…sits – ב ב…ְויֹוׁשֵ ,Although, ostensibly
:חֹוׁשֵsitting on branches before Shabbat is more significant
preparation than merely having them in mind, the Gemara seems to
indicate otherwise. Since the issue at hand is preparing an object
for Shabbat use and removing it from the category of set-aside,
using the object alone does not accomplish that objective. However,
by having the object in mind, one indicates that he is not setting
the object aside from use on Shabbat (Ran).
And Rav Asi says: He must sit – ב The Ramban holds :ְוַאב ַאִסי
ָאַמא: יֹוׁשֵthat Rav Asi disagrees even with the opinion of Rabban
Shimon ben Gamliel. Other commentaries explain that Rav Asi does
not disagree with Rabban Shimon ben Gamliel. Rather, he explains
his opinion. According to that interpretation, when the Gemara
asks: But in accor-dance with whose opinion did Rav Asi state his
opinion, it is seeking an explicit source for Rav Asi’s
understanding, because the statement of Rabban Shimon ben Gamliel
can be explained in accordance with Shmuel as well (Ritva).
The house of a feast and the house of mourning – ית ה ְוּבֵ ּתֶ
ׁשְ ית ַהּמִ ּבֵ The Ritva teaches that it was Rabbi Ĥanina ben
Akiva who said :ָהֵאֶבלthat he does not know whether it was the
house of a wedding feast or the house of mourning. From his
explicit statement, the rule they derived derived that he permitted
the use of the palm branches only in special circumstances. When
there are no special circumstances, he prohibited their use.
HALAKHAThey taught about shorn wool from a merchant’s shelves –
ל ׁשֶ ּבְנּו Shorn wool designated for storage may not be moved on
:ֶהְ׳ּתֵ ׁשָShabbat; however, it is permitted to move undesignated
shorn wool, as the halakha is in accordance with the opinion of
Ravina (according to Tosafot and the Rosh, as opposed to Rif and
Rambam). This is based on the understanding that Ravina and Rava
are of the same opinion, and because the halakha is in accordance
with the opinion of the later authority (Shulĥan Arukh, Oraĥ Ĥayyim
259:1).
He must sit, even though he did not tie them and even though
he
did not have it in mind – ב ֵ ּלֹא ִחיּשׁ י ׁשֶ א ְוַאב ַעל ּ׳ִ
ֵ ּלֹא ִ יּשׁ י ׁשֶ ב, ַאב ַעל ּ׳ִ :יֹוׁשֵThe branches of a palm
tree that were cut for the sake of firewood are set-aside and may
not be moved on Shabbat. However, if one sat on them on Shabbat
eve, their status changes and it is then permitted to sit on them
on Shabbat. All the more so it is permitted if one tied them
together in order to sit on them or if one had in mind before
Shabbat to sit on them, even if his intention was to sit on them
dur-ing the week, it is permitted. This is based on the opinion of
Rav Asi, which is supported by the Tosefta (Rosh) and also on the
opinion of Rav Ashi, who is the latest authority to express an
opinion (Tosafot). In addition, his opinion can be reconciled with
that of Rabban Shimon ben Gamliel (Rambam Sefer Zemanim, Hilkhot
Shabbat 25:21; Shulĥan Arukh, Oraĥ Ĥayyim 308:20).
One may go out with combed flax – ָ׳ ֹוִאין With regard to a
:יֹוְצִאין ּבְbandage, if his intention before Shabbat was to place
it on a wound, if he placed it on the wound for a brief period
before Shabbat, if he immersed it in oil, or if he tied it in a
manner that prepares it to be placed on a wound, he thereby
indicates that it is designated for use as a bandage. Therefore, it
is not set-aside and it is permitted to move it on Shabbat, as per
the baraita. However, there are those who are stringent in this
matter, based on the opinions of the Rif and the Ram-bam (Rambam
Sefer Zemanim, Hilkhot Shabbat 19:16; Shulĥan Arukh, Oraĥ Ĥayyim
308:24).
A person may bring in a container full of earth – ַמְכִניס ָאָדם
ְמלֹא תֹו ָעָ׳א A person may bring a container full of earth into
his house : ּוּ׳ָbefore Shabbat, pour it on the floor and then use
it for all his household needs on Shabbat, according to Rabbi
Yehuda. This law only applies if one designated a specific place in
the house for the earth, according to Mar Zutra (Rambam Sefer
Zemanim, Hilkhot Shabbat 25:22; Shulĥan Arukh, Oraĥ Ĥayyim 408:38
and 498:17).
One may clean utensils with anything – ִלים ּכֹל ָחִ׳ין ֶאת
ַהּכֵ One :ּבַmay clean utensils on Shabbat with different cleaning
agents. The exception is cleaning silver utensils with wine
sediment that was dried and hardened (Shulĥan Arukh), because in so
doing, one removes a thin layer of the silver, as per the the
baraita (Rambam Sefer Zemanim, Hilkhot Shabbat 23:7; Shulĥan Arukh,
Oraĥ Ĥayyim 323:9).
LANGUAGEMerchant’s shelves [heftek] – ֵֶהְ׳ּת: Apparently, this
is a different form of the Greek word, apotiki, which means
collateral or a surface upon which to place objects. Rav Hai Gaon
understands the word, heftek, in this context to mean a large
basket-like utensil.
Combed flax [pakorin] – ָ׳ּ ֹוִאין: The word derives from the
Greek word, pokrion, which means wool or shorn wool.
White earth [gartekon] – ְאּתְ ֹון -The word derives from the
Latin cre :ַגּticum, or possibly from the Greek kritikon, meaning
chalk or limestone.
BACKGROUNDHard branches of a palm tree – ל ֶ ּדֶ ל These are the
dried :ֲחָאיֹות ׁשֶbranches of a palm tree. The young branches of
the palm extend upwards at an angle with their leaves spread apart.
With the growth of new branches, the older branches begin to face
downward, and their leaves draw closer together. At this stage, the
older branches are usually cut for firewood or other purposes.
Palm tree
Combed flax – ָ׳ּ ֹוִאין: According to Rav Hai Gaon, pakorin
refers to a hairpiece worn by men, fashioned from died wool
shearing. If it was not prepared before Shabbat, it may not be worn
on Shabbat, because it is set-aside.
נ:
Perek IVDaf 50 Amud b
לֹא ֲאָבל ס, ּוְמַ׳ְסּ׳ֵ חֹוֵ׳ב “ָנִזיא סֹוֵא ״ד
ִהיא, ְיהּוָדה י ַאּבִ – ְוָהא ָהא א: ֶאּלָי ְיהּוָדהד ַהאי
ַאּבִ א ּדְ יּבָ ֵאי ַאּלִ ּוְתֵאי ַתּנֵָאיא, י ְיהּוָדה ָסַבא: ּגָ
ַאּבִ א ּדְ יּבָ א ַאּלִ ּנָ ּתַי ְיהּוָדה ָסַבא: ַאּבִ א ּדְ יּבָ
א ַאּלִ ּנָ ְוַהאי ּתַ
ֵאיאד ָלא ּגָ
One may clean utensils with any type of cleaning agent – ִלים
ּכֹל ָחִ׳ין ֶאת ַהּכֵ One may clean utensils on Shabbat with
:ּבַdifferent cleaning agents. The exception is cleaning silver
utensils with potassium bitartrate, cream of tartar, a by-prod-uct
of winemaking, that was dried and hardened (Shulĥan Arukh) because
in so doing, he removes a thin layer of the silver, as per the
baraita (Rambam Sefer Zemanim, Hilkhot Shabbat 23:7; Shulĥan Arukh,
Oraĥ Ĥayyim 323:9).
halakha
White earth [gartekon] – ְאּתְ ֹון ,From the Latin creticum
:ַגּor possibly from the Greek κρητικόν, kretikon, meaning chalk or
limestone.
language
Nazirite – ָנִזיא: A nazirite is permitted to wash his hair with
his hands. He is prohibited to comb it or to wash it with earth, as
that will certainly sever his hair. However, if he did so, he is
not flogged with lashes, as per the mishna (Rambam Sefer Hafla’a,
Hilkhot Nezirut 5:14).
halakha
A nazirite may wash his hair and separate it – ָנִזיא חֹוֵ׳ב ס
The term wash [ĥofef ] denotes rubbing and :ּוְמַ׳ְסּ׳ֵsmoothing.
Some commentaries had a variant reading: Rabbi Shimon said, etc. In
that version of the text, it is a ba-raita, as there is no mention
of Rabbi Shimon in the mishna. However, even without that addition,
it is clear that the ruling is in accordance with the opinion of
Rabbi Shimon, as explained in tractate Nazir. Only Rabbi Shimon
permits an unintentional act from which a prohibited result might
ensue (Rashba and others).
notes
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Perek IV . 50b 233 . ׳א דפ דב נ:
The Gemara raises an objection: How did you establish that
baraita? It was in accordance with the opinion of Rabbi Yehuda. If
so, say the latter clause of the baraita: But his face, his hands,
and his feet, it is permitted to wash with sand and natron. Doesn’t
he thereby cause hair to fall out? It should be prohibited
according to Rabbi Yehuda.
The Gemara answers: If you wish, say that the permission to wash
one’s face with sand and natron refers to a child; and if you wish,
say instead that it refers to a woman; and if you wish, say instead
that it refers to a eunuch. All of them have no facial hair, and
that is why there is no concern that use of sand and natron to
clean their faces will cause hair to fall out.
The Gemara continues: Rav Yehuda said: Washing one’s face with
powdered frankincense (Rav Hai Gaon) is permitted on Shabbat, even
if he has a beard, as it does not cause hair to fall out. Rav Yosef
said: Washing with the solid residue of jasmine from which its
fra-grant oil was squeezed is permitted. Rava said: Washing with
ground pepper is permitted. Rav Sheshet said: Washing with berada
is permitted on Shabbat.
The Gemara asks: What is berada? Rav Yosef said: It is a mixture
of one-third aloe,b one-third myrtle, and one-third violets. Rav
Neĥemya bar Yosef said: Everywhere that there is a mixture with no
majority of aloe,h it may well be used. Even if the mixture
contains more than a third aloe, as long as it constitutes less
than a majority, it does not cause hair to fall out.
The Sages raised a dilemma before Rav Sheshet: What is the
halakha with regard to splitting olives on a rock on Shabbat in
order to wash with the oil that oozes from them (ge’onim)? He said
to them: And did they permit doing so on a weekday? Rav Sheshet
holds that crushing olives in that manner is prohibited even during
the week because it involves ruining food. After the olives are
split in that manner, they are no longer fit for consumption.
The Gemara comments: Let us say that Rav Sheshet disagrees with
the opinion of Shmuel. As Shmuel said: A person may perform all his
needs with bread,h and he need not be concerned that it might be
ruined. The Sages said in response: Rav Sheshet does not
neces-sarily disagree with Shmuel. Using bread does not render it
disgust-ing and inedible; splitting these olives renders them
disgusting and inedible.
The Gemara relates that Ameimar, Mar Zutra, and Rav Ashi were
sitting on Shabbat, and they brought berada before them for
wash-ing. Ameimar and Rav Ashi washed with it; Mar Zutra did not
wash. They said to him: Doesn’t the Master hold in accordance with
that which Rav Sheshet said: Washing with berada is permitted on
Shab-bat? Rav Mordekhai, who was also there, said to them: Except
for him, the Master; i.e., do not draw conclusions from Mar Zutra,
as he does not hold that one is permitted to use berada, even on a
weekday.
Mar Zutra holds in accordance with that which was taught in a
ba-raita: A person may scrape off dried excrement crusts and scabs
of a wound that are on his flesh because of the pain that they are
caus-ing him. However, if he does so in order to clean and beautify
himself, it is prohibited.n According to the tanna of this baraita,
it is prohib-ited to adorn or beautify oneself, as the verse:
“Neither shall a man put on a woman’s garment” (Deuteronomy 22:5)
prohibits dressing or conducting oneself in the manner of
women.
The Gemara asks: And Ameimar and Rav Ashi, who permit use of
berada, in accordance with whose opinion do they hold? They hold in
accordance with that which was taught in a baraita: A person must
wash his face, his hands, and his feet every day for the sake of
his Maker, as it is stated: “The Lord has made everything for His
own purpose” (Proverbs 16:4). Every beautiful thing that exists in
the world sings the praise of God Who created beautiful things.
There-fore, it is appropriate for one to beautify himself in praise
of God.
ְיהּוָדה, י ַאּבִ ּכְ – אֹוִ יְמָתא ַמאי ּבְְוַאְגָליו ָיָדיו
ָניו ּ׳ָ ֵאיָמא ֵסיָ׳א: “ֲאָבל
יָעא! א ׂשֵ א״ ָהא ְמַעּבַ מּוּתָ
ֵעית ְוִאיּבָ ָ ָטן, ּבְ ֵאיָמא: ֵעית ִאיּבֵָאיָמא: ֵעית
ְוִאיּבָ ה, ָ ִאּשׁ ּבְ ֵאיָמא:
ָסִאיסד ּבְ
ִאיד ׁשְ ְלִביְנָתא ֲעַ׳א ְיהּוָדה: ַאב ָאַמא ִאיד ׁשְ ַיְסִמין
ּדְ א ּכּוְסּ׳ָ יֹוֵסב: ַאב ֲאַמא ִאיד ֲאַמא ַאב ֵלי ׁשְ ְלּ׳ְ
ָאַמא ָאָבא: ֲעַ׳א ּ׳ִ
ִאיד ָאָדא ׁשְ ת: ּבְ ׁשֶ ׁשֵ
א יְלּתָ ּתִ יֹוֵסב: ַאב ָאַמא ָאָדא? ּבְ ַמאי א ְוִתיְלּתָ
ָאָסא, א ְוִתיְלּתָ ָאָהָלא, ל ּכָ יֹוֵסב: א ּבַ ְנֶחְמָיה ַאב
ִסיָגֵליד ֲאַמא יא ּ׳ִ ׁשַ – ָאָהָלא א אּוּבָ א ֵליּכָ ּדְ
ֵהיָכא
ֵמיד ּדָ
ִלְ׳צֹוַע ַמהּו ת: ׁשֶ ׁשֵ ֵמַאב יּה ִמיּנֵ עּו ּבָחֹול ִמי ת?
ֲאַמא ְלהּו: ְוִכי ּבַ ּבָ ַ ּשׁ ֵזיִתים ּבַּום ֶהְ׳ֵסד אֹוָכִליןד
יאּו? ָ ָסַבא: ִמּשׁ ִהּתִ
ָאַמא ּדְ מּוֵאל, ׁשְ ּדִ ִליָגא ּ׳ְ ֵליָמא צֹוְאּכֹו ל ּכָ
ָאָדם ה עֹוׂשֶ מּוֵאל: ׁשְְמִאיָסא, ָלא – ת ּ׳ַ ָאְמִאי: ַ׳ת!
ּבְ
ָהֵני – ְמִאיִסיד
ֲהוּו י ַאׁשִ ְוַאב זּוְטָאא ּוָמא ַאֵמיָמא ָאָדאד ַאֵמיָמא
ְייהּו ּבְ ָיְתִבי, ַאְייתּו ְלַ ּמַָלא – זּוְטָאא ָמא ָמׁשּו, – י
ַאׁשִ ְוַאב ָמא ָלּה ָסַבא ָלא ֵליּה: ֲאַמאּו אד ְמׁשֵָאי״? ָאָדא
ׁשָ ת “ּבְ ׁשֶ ֲאַמא ַאב ׁשֵ ְלָהא ּדַָמא, יּה ּדְ א ִמיּנֵ ַכי:
ּבַ ֲאַמא ְלהּו ַאב ָמְאּדְחֹול ַנִמי ָלא ְסִביָאא ֵליּהד ֲאִ׳יּלּו
ּבַ ּדַ
ַתְנָיא: “ְמָגֵאא ָאָדם י ָהא ּדְ ָסַבא ָלּה ּכִאֹו ׂשָ ּבְ ַעל
ׁשֶ ה ַמּכָ ְוִגְלֵדי צֹוָאה ְלֵדי ּגִ – ְלַיּ׳ֹות ִביל ׁשְ ּבִ ִאם
ַצֲעאֹו, ִביל ׁשְ ּבִ
ָאסּוא״ד
ַתְנָיא: י ָהא ּדְ ַמאן ַסְבאּוּה – ּכִ ְוִאיְנהּו ּכְָכל יֹום
ָניו ָיָדיו ְוַאְגָליו ּבְ “אֹוֵחץ ָאָדם ּ׳ָ“ּכֹל ֱאַמא: ּנֶ ׁשֶ
ּום ִמּשׁ ִביל ֹונֹו״, ׁשְ ּבִ
ֲעֵנהּו״ד ַעל הפ ַלּמַ ּ׳ָ
Aloe – ָאָהָלא: Certain plants named ahal are indigenous to
Eretz Yisrael. One of them is the crystalline ice-plant,
Mesembrianthemum cristalinum L., an annual plant that grows on
rocks and walls facing the ocean in the Sha-ron region and the
coastal plain. It is called crystalline ice-plant because of its
glistening vesicles that resemble crystals. This plant contains a
considerable amount of soda which was used for laundry and
bathing.
Aloe plant
background
Anywhere that there is a mixture with no majority of aloe – יא
ּ׳ִ א ָאָהָלא, ׁשַ א אּוּבָ ֵליּכָ ל ֵהיָכא ּדְ On Shabbat, it is
:ּכָpermitted to wash one’s face, even if he has a beard, as well
as his hands and feet with cleaning agents that will not inevitably
cause his hair to fall out. It is also permitted to utilize liquids
containing ingredients that when used alone would definitely cause
his hair to be severed, as long as those ingredients do not
constitute the majority of the liquid (Rambam Sefer Zemanim,
Hilkhot Shabbat 22:13; Shulĥan Arukh, Oraĥ Ĥayyim 326:9).
A person may perform all his needs with bread – ה עֹוׂשֶַ׳ת ל
צֹוְאּכֹו ּבְ It is permitted to use food for purposes :ָאָדם
ּכָother than eating, as long as the food will remain ed-ible
afterward, in accordance with the opinion of Shmuel (Shulĥan Arukh,
Oraĥ Ĥayyim 171:1).
halakha
If in order to beautify himself, it is prohibited – ִאם
ְלַיּ׳ֹות, ָאסּוא ִביל ׁשְ The verse: “A woman shall not wear
:ּבִthat which pertains to a man, neither shall a man put on a
woman’s garment” (Deuteronomy 22:5) is the source that not only
prohibits members of one gender from wearing clothes unique to the
other gender, but also prohibits men from wearing ornaments or
undergoing cosmetic treatments unique to women. According to some
authori-ties, any ornament or treatment that has no health benefit
is by definition a practice unique to women and a man who engages
in those practices violates the prohibition.
notes
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234 Perek IV . 50b . :׳א דפ דב נ
We learned in the mishna: Rabbi Elazar ben Azarya says: If he
placed the pot in a basket filled with fleece, he leans the basket
on its side so that the fleece will fall to the side of the pot,
and takes the pot. Otherwise, there is room for concern lest the
wool collapse when he lifts the pot from the basket. Then he will
be unable to replace the pot. It is prohibited to move the fleece
to make room for the pot, since the fleece is set-aside. However,
the Rabbis disagree and say: He may lift the pot and afterward
replace it. Rabbi Abba said that Rabbi Ĥiyya bar Ashi said that Rav
said: Everyone agrees, even the Rabbis, that if the cavity in which
the pot had been placed was destroyed,hn its walls having collapsed
inward, it is prohibited to return the pot to the basket.
The Gemara asks, based on what we learned in the mishna. And the
Rabbis say: He may lift the pot and afterward replace it. The
Ge-mara elaborates: What are the circumstances? If the cavity in
which the pot had been placed was not destroyed, the Rabbis say
fittingly that it is permitted to replace the pot; why would Rabbi
Elazar ben Azarya prohibit the practice? Rather, is it not that the
Rabbis permit returning the pot even though the cavity was
destroyed? Appar-ently, that is the subject of the dispute in the
mishna.
The Gemara rejects this: No, actually, everyone agrees that if
the cav-ity was destroyed, it is prohibited to return the pot to
the basket. The mishna is dealing with a case where the cavity was
not destroyed, and here the tanna’im disagree with regard to
whether or not one need be concerned lest, if one is allowed to
remove the pot from the basket without tilting it to the side, the
cavity be destroyed and he will come to return the pot to the
basket anyway. One Sage, Rabbi Elazar ben Azarya, holds that one
need be concerned lest the cavity be destroyed and he return the
pot anyway; and the other Sage, a refer-ence to the Rabbis, holds
that one need not be concerned about that.
The Gemara records several rulings with regard to placing an
object into another object that is set-aside. Rav Huna said: With
regard to this fragrant daffodil branch that was kept in a pot of
moist earth in the house; if on Shabbat eve one inserted it into
the earth, then pulled it out,h and then inserted it again into the
earth, it is permitted to pull it out again on Shabbat. By
inserting it and then pulling it out, he has already widened the
cavity in which the branch was placed. There is no room for concern
that when he pulls it out again on Shabbat he will cause earth to
shift from its place. And if he did not do so on Shabbat eve, it is
prohibited to pull it out on Shabbat.
Shmuel said: This knife that is stored between bricks;h if one
stuck it between the bricks on Shabbat eve, pulled it out, and then
stuck it between the bricks, it is permitted to pull it out on
Shabbat. And if he did not do so on Shabbat eve, it is prohibited
to pull it out on Shabbat.
Mar Zutra, and some say Rav Ashi, said: Placing a knife between
the branches of a hedge of reeds (ge’onim) may well be done and
there is no concern lest one come to cut the reeds when he removes
it.
Rav Mordekhai said to Rava: Rav Ketina raised a conclusive
refu-tation of the opinions of Rav Huna and Shmuel from that which
we learned in a mishna: With regard to one who conceals a turnip or
radish in the ground beneath a vine for safekeeping, if some of its
leaves were showing,n allowing access to pull the turnip or the
radish from the ground, he need not be concerned
ה אֹוֵמא: ּוּ׳ָ ֲעַזְאָיה ן ּבֶ ֶאְלָעָזא י “ַאּבִִיּטֹול א ּמָ
ׁשֶ ְונֹוֵטל, ה ִצּדָ ַעל ה ַמּטָי ִחָּייא א ָאַמא ַאּבִ י ַאּבָ
וכופ״ד ָאַמא ַאּבִמֹוִדים ַהּכֹל ַאב(: )ָאַמא י ַאׁשִ א ּבַָאסּוא
ׁשֶ – א ַהּגּוּמָ ִנְתַ ְלְ ָלה ִאם ׁשֶ
ְלַהֲחִזיאד
ַנן: ַוֲחָכִמים אֹוְמִאים: נֹוֵטל ּוַמֲחִזיאד ּתְִנְתַ ְלְ ָלה
לֹא ּדְ ִאי ֵמי? ּדָ ֵהיִכי ַנן! ַאּבָ ָאְמִאי ָ א יא ּ׳ִ ׁשַ – א
ַהּגּוּמִָנְתַ ְלְ ָלה ּדְ י ּ׳ִ ַעל ַאב – ָלאו א ֶאּלָ
א! ַהּגּוּמָ
לֹא ִנְתַ ְלְ ָלה, ְוָהָכא לֹא, ְלעֹוָלם – ּדְין ׁשִ ְלִגי; ָמא
ָסַבא: חֹוׁשְ ין ָ ִמיּ׳ַ ׁשִ חֹוׁשְ ּבְָסַבא: ּוַמא א, ַהּגּוּמָ
ִנְתַ ְלְ ָלה א ּמָ ׁשֶ
יןד ׁשִ ֵאין חֹוׁשְ
א, ְסִלי ּוְסּתָ ַהאי הּוָנא: ַאב ָאַמא ְאָיא, ְוִאי ּה – ׁשַ
ּצָ ַלָ׳ּה ַוֲהַדא ּדַ ּה ׁשְ ּצָ ּדַ
ָלאו – ֲאִסיאד
ֵביֵני ּדְ יָנא ַסּכִ ַהאי מּוֵאל: ׁשְ ָאַמא ִאי, ּה – ׁשְ ּצָ
ַלָ׳ּה ַוֲהַדא ּדַ ּה ׁשְ ּצָ י, ּדַ אּוְאּבֵ
ְוִאי ָלאו – ֲאִסיאד
ֲאַמא: י ַאׁשִ ַאב ְוִאיֵתיָמא זּוְטָאא ָמא ֵמיד יא ּדָ ּ׳ִ ָ
ֵני ׁשַ גֹוְאִדיָתא ּדְ ּבְ
ְמִתיב ְלָאָבא, ַכי ָמְאּדְ ַאב ֵליּה ָאַמא ֶלֶ׳ת ַהּטֹוֵמן א:
יּוְבּתָ ּתְ ְ ִטיָנא ַאב ֶ׳ן, ִאם ָהָיה ִמְ ָצת ַחת ַהּגֶ
ּוְצנֹונֹות ּתַ
ׁש ים – ֵאינֹו חֹוׁשֵ ָעָליו ְמגּוּלִ
NOTESA Nazirite may wash his hair and separate it – ס
ּוְמַ׳ְסּ׳ֵ :ָנִזיא חֹוֵ׳ב The term wash [ĥofef ], denotes rubbing
and smoothing. Some com-mentaries had a variant reading: Rabbi
Shimon said. In that version of the text, it is a baraita, as there
is no mention of Rabbi Shimon in the mishna. However, even without
that addition, it is clear that the ruling is in accordance with
the opinion of Rabbi Shimon, as explained in tractate Nazir. Only
Rabbi Shimon permits an unintentional act from which a prohibited
action might ensue (Rashba and others).
If in order to beautify himself, it is prohibited – ,ְלַיּ׳ֹות
ִביל ׁשְ ּבִ ִאם The verse: A woman shall not wear that which
pertains to a :ָאסּואman, neither shall a man put on a woman’s
garment (Deuteronomy 22:5) is the source that not only prohibits
members of one gender from wearing clothes unique to the other
gender, but also prohibits men from wearing ornaments or undergoing
cosmetic treatments unique to women. According to some authorities,
any ornament or treatment that has no health benefit is by
definition a womanly practice and a man who engages in those
practices violates that prohibition.
If the cavity was destroyed – א According to Rashi and :ִנְתַ
ְלְ ָלה ַהּגּוּמָthose who agree with him, the concern with regard
returning a pot to a cavity whose sides collapsed only applies
where the pot of food was insulated in something that may not be
moved on Shabbat because it is set-aside. The Rambam, however,
teaches that the concern applies in all circumstances. One who must
again form the cavity and insulate the pot within it, it is as he
is insulating the food for the first time on Shabbat, which is
prohibited.
Some of the leaves were showing – ים The variant :ִמְ ָצת ָעָליו
ְמגּוּלִreading of the ge’onim is: With some of them showing.
Turnips or radishes, which grow entirely underground with only
their leaves showing, are considered planted with regard to
land-based mitzvot. Even according to Rashi’s reading: Some of the
leaves showing, this halakha is applicable only to Shabbat.
However, with regard to the other halakhot listed in the mishna,
part of the vegetable itself must also be visible above the ground
(Me’iri ).
HALAKHAA nazirite – ָנִזיא: A nazirite is permitted to wash his
hair with his hands. It is prohibited for him to comb it or to wash
it with earth, as that will certainly sever his hair. However, if
he did so, he is not punishable by lashes, as per the mishna
(Rambam Sefer Hafla’a, Hilkhot Nezirut 5:10).
Anywhere that there is a mixture with no majority of aloe – ל
ֵהיָכא ּכָיא ּ׳ִ א ָאָהָלא, ׁשַ א אּוּבָ ֵליּכָ ,On Shabbat, one is
permitted to wash his face :ּדְeven if he has a beard, as well as
his hands and feet with cleaning agents that will not definitely
cause his hair to fall out. It is also permit-ted to utilize
liquids containing ingredients that will definitely cause his hair
to fall out, as long as those ingredients do not constitute the
majority of the liquid (Rambam Sefer Zemanim, Hilkhot Shabbat
22:13; Shulĥan Arukh, Oraĥ Ĥayyim 326:9).
A person may perform all his needs with bread – ל צֹוְאּכֹו ה
ָאָדם ּכָ עֹוׂשֶַ׳ת It is permitted to use food for purposes other
than eating, as :ּבְlong as the food will remain edible afterwards,
in accordance with the opinion of Shmuel (Shulĥan Arukh, Oraĥ
Ĥayyim 171:1).
If the cavity was destroyed – א If one insulated a :ִאם ִנְתַ
ְלְ ָלה ַהּגּוּמָpot of food in rags that were designated for sale
and are set-aside, and when he removed the pot, the cavity in which
it was placed collapsed, he may not return the pot to its place.
The Rambam prohibits doing so even if the rags were not designated
for sale, and are not set-aside (Shulĥan Arukh, Oraĥ Ĥayyim
259:3).
This fragrant daffodil branch one inserted it and pulled it out,
etc. – ַלָ׳ּה וכופ ּה ׁשְ ּצָ א, ּדַ ,If one inserted a branch into
the ground :ַהאי ְסִלי ּוְסּתָand it has yet to take root, and from
the outset he did not intend for it to take root, it is permitted
to pull it out of the ground and even to replace it in the ground
on Shabbat. That is the case even if he did not insert it and pull
it out before Shabbat, as there is no room for stringency here, in
accordance with Rav Ketina’s objection (Rambam Sefer Zemanim,
Hilkhot Shabbat 25:16; Shulĥan Arukh, Oraĥ Ĥayyim 336:4).
A knife that is between bricks – י ֵביֵני אּוְאּבֵ יָנא ּדְ If a
knife was :ַהאי ַסּכִstuck between bricks on Shabbat eve, one may
remove it and reinsert
it on Shabbat (Mishna Berura). If a knife was stuck into a
barrel, the common practice is to permit removing and reinserting
it only if one stuck it and removed it before Shabbat (Rema,
according to the Teru-mat HaDeshen), otherwise he appears to be
making a hole (Magen Avraham; Shulĥan Arukh, Oraĥ Ĥayyim 314:1, 12
and Mishna Berura).
BACKGROUNDAloe – ָאָהָלא: Certain plants named ahal are
indigenous to Eretz Israel. One of them is the crystalline
ice-plant, Mesembrianthemum crista-linum L., an annual plant that
grows on rocks and walls facing the ocean in the Sharon region and
the coastal plain. It is called crystalline ice-plant because of
its glistening vesicles that resemble crystals. This plant contains
a considerable amount of soda which was used for laundry and
washing.
Aloe
If the cavity was destroyed – א According to :ִנְתַ ְלְ ָלה
ַהּגּוּמָRashi and those who adopted his approach, the concern with
regard to returning a pot to a cavity whose sides collapsed only
applies where the pot of food was insulated in material that may
not be moved on Shabbat because it is set-aside. The Rambam,
however, holds that the concern applies in all
circumstances. Reforming the cavity and insulating the pot
within it has the legal status of insulating the food anew on
Shabbat, which is prohibited.
Some of its leaves were showing – ים The :ִמְ ָצת ָעָליו
ְמגּוּלִvariant reading of the ge’onim is: With some of them
showing. Turnips or radishes, which grow entirely underground with
only
their leaves showing, are considered planted with regard to
land-based mitzvot. Even according to Rashi’s reading: Some of its
leaves were showing, this halakha is applicable only to Shabbat.
However, with regard to the other halakhot listed in the mishna,
part of the vegetable itself must also be visible above the ground
(Me’iri ).
notes
If the cavity was destroyed – א If one :ִאם ִנְתַ ְלְ ָלה
ַהּגּוּמָinsulated a pot of food in soft materials that were
desig-nated for sale and set-aside, and when he removed the pot,
the cavity in which it was placed collapsed, he may not return the
pot to its place. The Rambam prohibits doing so even if the
materials were not designated for sale and set-aside (Beit Yosef;
Shulĥan Arukh, Oraĥ Ĥayyim 259:3).
With regard to this fragrant daffodil branch, one in-serted it
and pulled it out, etc. – ּה ּצָ ּדַ א, ַהאי ְסִלי ּוְסּתַָלָ׳ּה
וכופ If one inserted a branch into the ground with :ׁשְthe
intention that it will not take root, and it has not yet taken
root, it is permitted to pull it out of the ground and even to
replace it in the ground on Shabbat. That is the case even if he
did not pull it out before Shabbat, as there is no room for
stringency here, in accordance with Rav Ketina’s objection (Rambam
Sefer Zemanim, Hilkhot Shabbat 25:15; Shulĥan Arukh, Oraĥ Ĥayyim
336:6).
This knife that is between bricks – י ֵביֵני אּוְאּבֵ יָנא ּדְ
:ַהאי ַסּכִIf a knife was stuck between bricks on Shabbat eve, one
may remove it and reinsert it on Shabbat (Mishna Berura). If a
knife was stuck into a barrel, the common practice is to permit
removing and reinserting it only if one stuck it and removed it
before Shabbat (Rema, according to the Terumat HaDeshen), otherwise
he appears to be making a new hole (Magen Avraham; Shulĥan Arukh,
Oraĥ Ĥayyim 314:1, 12 and Mishna Berura).
halakha
www.steinsaltz-center.org www.korenpub.com
-
232–234
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