Previous Folio / Shabbath Contents / Tractate List / Navigate Site
Babylonian Talmud: Tractate Shabbath
even if there are [labours] similar thereto, is counted [separately].1 Then let him also enumerate pounding [wheat]?2 — Said Abaye: Because a poor man eats his bread without pounding.3 Raba said: This agrees with Rabbi, who said: The primary labours are forty less one; but if pounding were enumerated, there would be forty.4 Then let one of these be omitted and pounding be inserted? Hence it is clear [that it must be explained] as Abaye [does].
Our Rabbis taught: If various kinds of food lie before one, he may select and eat, select and put aside; but he must not select, and if he does, he incurs a sin-offering. What does this mean? — Said 'Ulla, This is its meaning: He may select to eat on the same day, and he may select and put aside for the same day; but he must not select for [use on] the morrow, and if he does, he incurs a sin-offering. R. Hisda demurred: Is it then permitted to bake for [use on] the same day, or is it permitted to cook for the same day?5 Rather said R. Hisda: He may select and eat less than the standard quantity, and he may select and put aside less than the standard quantity;6 but he must not select as much as the standard quantity, and if he does, he incurs a sin-offering. R. Joseph demurred: Is it then permitted to bake less than the standard quantity?7 Rather said R. Joseph: He may select by hand and eat, or select by hand and put aside; but he may not select with a reed-basket or a dish; and if he does, he is not culpable, nevertheless it is forbidden.8 He may not select with a sieve or a basket-sieve, and if he does he incurs a sin-offering.9 R. Hamnuna demurred: Are then a reed-basket and a dish mentioned? — Rather said R. Hamnuna: He may select and eat, [taking the] eatable from the non-eatable, and he may select and put aside, [taking] the eatable from the non-eatable. But he must not select the non-eatable out of the eatable, and if he does, he incurs a sin-offering.10 Abaye demurred: Is it then taught, 'the eatable from the non-eatable'? Rather said Abaye: He may select and eat immediately, and he may select and put aside for immediate use;11 but he may not select for [later consumption on] the same day, and if he does, it is regarded as though he were selecting for [making] a store, and he incurs a sin-offering.12 The Rabbis reported this to Raba. Said he to them, Nahmani13 has said well.
If two kinds of food lie before a person, and he selects and eats or selects and puts aside,14 — R. Ashi learnt: He is not culpable: R. Jeremiah of Difti15 learnt: He is culpable, 'R. Ashi learnt: He is not culpable'! but it was taught:16 'He is culpable'? — There is no difficulty: the one treats of a reed-basket and a plate;17 the other refers to a sieve and a basket-sieve.
When R. Dimi came,18 he related: It was R. Bibi's Sabbath,19 and R. Ammi and R. Assi chanced to be there. He cast a basket of fruit before them,20 and I do not know whether it was because he held that it is forbidden to pick out the eatable from the noneatable, or whether he wished to be generous.21
Hezekiah said: One who picks lupines [after boiling] out of their husks22 is culpable. Shall we say that Hezekiah holds that it is forbidden to select the eatable from the non-eatable? [No.] Lupines are different,
because they are boiled seven times, and if one does not remove it [the edible portion], it goes rancid, hence it is like [picking] the non-edible out of the edible.1
GRINDING. R. Papa said: He who cuts up beets very fine is liable on account of grinding. R. Manasseh said: He who cuts chips [for fuel] is liable on account of grinding. Said R. Ashi: If he is particular about their size, he is liable on account of cutting.2
KNEADING AND BAKING. R. Papa said: Our Tanna omits the boiling of ingredients [for dyes],3 which took place in [connection with] the Tabernacle, and treats of baking!4 — Our Tanna takes the order of [making] bread.5
R. Aha son of R. Awira said: He who throws a tent peg into a stove6 is liable on account of cooking. But that is obvious? — You might say, His intention is to strengthen [harden] the article,7 therefore we are informed that it [first] softens and then hardens.8
Rabbah son of R. Huna said: He who boils pitch is liable on account of cooking. But that is obvious? — You might argue, Since it hardens again, I might say [that he is] not [liable]. Hence he informs us [otherwise].
Raba said: He who makes an [earthenware] barrel is culpable on account of seven sin-offerings.9 [He who makes] an oven is liable on account of eight sin-offerings.10 Abaye said: He who makes a wicker work is liable to eleven sin-offerings,11 and if he sews round the mouth thereof, he is liable to thirteen sin-offerings.12
SHEARING WOOL AND BLEACHING. Rabbah b. Bar Hanah said in R. Johanan's name: He who spins wool from off the animal's back on the Sabbath incurs three sin-offerings, one on account of shearing, another on account of hackling, and the third on account of spinning.13 R. Kahana said: Neither shearing, hackling, nor spinning is [done] in this manner.14 But is it not so? Surely it was taught in the name of R. Nehemiah: It was washed [direct] on the goats and spun on the goats:15 which proves that spinning direct from the animal is designated spinning? — Superior skill is different.16
Our Rabbis taught: He who plucks the wing [of a bird], trims it [the feather], and plucks it [the down], is liable to three sin offerings. Said R. Simeon b. Lakish: For plucking [the wing] one is liable on account of shearing; for trimming [the feather] he is liable on the score of cutting; and for plucking [the down] he is liable under the head of smoothing.
TYING AND UNTYING. Where was there tying in the Tabernacle?17 — Said Raba: The tent-pegs were tied. But that was tying with the intention of [subsequent] untying?18 But said Abaye: The weavers of the curtains, when a thread broke, tied it up. Said Raba to him: You have explained tying; but what can be said about untying? And should you answer that when two knots [in the material] chanced to come together, one untied one and left the other knotted:19 [it may be asked], seeing that one would not do thus before a king of flesh and blood, how much more so before the Supreme King of kings, the Holy One, blessed be He?20 Rather said Raba — others state, R. Elai: Those who caught the hillazon21 tied and untied.22
TEARING IN ORDER TO SEW TWO STITCHES. Was there any tearing in the Tabernacle? — Rabbah and R. Zera both say:
- To Next Folio -