SHABBOS - 128a – מפנין – פרק שמונה עשר – שבת, קכח ע”א

But not tevel, etc.:^[1]

That is obvious!

It is needed only for produce that is tevel by Rabbinic law, which he sowed in a pot without a hole.^[2]

Nor maaser rishon, etc.:^[3]

שלא ניטלה תרומתו - We at first assume this means that its terumas maaser has not been taken.^[4]

That is obvious!

It is needed only where he preceded [the kohen] at the grain pile: the maaser was taken from it, but terumah gedolah had not yet been taken from it.^[5]

You might have said [it is exempt], as Rav Pappa said to Abaye;^[6]

so it teaches us [that it is forbidden], as Abaye answered him.

Nor maaser sheni, etc.:^[7]

That is obvious!

It is needed only where they were redeemed, but not redeemed according to their law.

Maaser — where he redeemed it on an asimon,^[8] for the Torah says: (Devarim 14:25) “And bind up the money in your hand” — something that bears an image.

אסימון - which bears no image.

Hekdesh — where he redeemed it on land, for the Torah says: “And he shall give the money, and it shall be his.”^[9]

Nor the luf:^[10]

The Rabbis taught: One may move the chatzav, because it is food for deer, and mustard, because it is food for doves.

חצב - a plant whose root goes straight down and does not spread out; with it Yehoshua marked out the land for Israel.

Rabban Shimon ben Gamliel says: One may even move broken pieces of glass, because they are food for ostriches.

נעמיות - ostriches.

Rabbi Nasan said to him: If so, bundles of vine branches should be movable, because they are food for elephants!

יטלטלו - for it is possible that he might have elephants and feed them.

And Rabban Shimon ben Gamliel?

Ostriches are common; elephants are not common.

Ameimar said: And that is only where he has ostriches.

Rav Ashi said to Ameimar: But when Rabbi Nasan said to Rabban Shimon ben Gamliel, “bundles of vine branches should be movable because they are food for elephants” — if he has elephants, why not?

Rather, [he meant] fit [in principle]; here too, fit [in principle].

Abaye said: Rabban Shimon ben Gamliel, Rabbi Shimon, Rabbi Yishmael and Rabbi Akiva all hold that all Israel are the children of kings.^[11]

Rabban Shimon ben Gamliel — this that we have said.

Rabbi Shimon — as we learned in the Mishnah: The children of kings may rub rose oil on their wounds, since it is the way of the children of kings to rub it on during the week.^[12]

על מכותיהן - on Shabbos, and the Rabbis did not forbid it as a decree on account of grinding medicinal ingredients.

שכן דרכן לסוך - even without a wound; therefore it is not evident that this is for healing.

Rabbi Shimon says: All Israel are the children of kings.

Rabbi Yishmael and Rabbi Akiva — as it was taught in a beraisa: If they were owed a thousand maneh by him, and he was wearing a robe worth a hundred maneh, they strip it off him and dress him in a robe suited to him.^[13]

It was taught in the name of Rabbi Yishmael, and it was taught in the name of Rabbi Akiva: All Israel are fit for that robe.

Bundles of straw and bundles of, etc.:^[14]

The Rabbis taught: Bundles of straw, bundles of wood and bundles of twigs — if he prepared them as animal food, one may move them; and if not, one may not move them.

התקינן - designated them.

Rabban Shimon ben Gamliel says: Bundles that are lifted with one hand may be moved; with two hands, they may not be moved.

אסור לטלטלן - even if he designated them as animal food, because it is a strain.

Bundles of sei'ah, ezov and koranis: if he brought them in for firewood, he may not take from them on Shabbos; for animal food, he may take from them on Shabbos.

סיאה אזוב וקורנית - the Gemara explains them below.

הכניסן לעצים - to dry them.

And he may break off [leaves] by hand and eat, provided he does not break them off with an implement.

שלא יקטום בכלי - in the weekday manner, as we said (above 74b): one who chops beets is like one who grinds. In Rabbi Yehuda's words we read: he may crush and eat, provided he does not crush a large amount with an implement; and the Sages say: he crushes with his fingertips, provided he does not crush a large amount with his hand in the weekday manner. So I found it in the Tosefta, that the Rabbis are stricter: with the whole hand it is forbidden, only with the fingertips. And what is “crushing”? For example, if he comes to eat the seeds, he rubs the pods that hold the seeds.

And he may crush and eat, provided he does not crush a large amount with an implement — the words of Rabbi Yehuda.

And the Sages say: He crushes with his fingertips and eats, provided he does not crush a large amount with his hand, the way he does during the week.

And so with amisa, and so with pigam, and so with other kinds of spices.

וכן באמיתא - the Gemara explains below what amisa is.

פיגם - ruda (rue).

What is amisa?

Ninya.

ניניא - menta (mint).

Sei'ah?

Rav Yehuda said: Tzasri.

צתרי - satureia (savory); another version: puliol (pennyroyal).

Ezov — avarta.

אברתא - isnia.

Koranis — its name is kornisa.

But there was that man who said to them: Who wants kornisa? — and it turned out to be chashi!

חשי - satureia (savory); and according to the first version it was not explained.

Rather: sei'ah is tzasri, ezov is avarta, kornisa is chashi.

It was stated: Salted meat may be moved on Shabbos.^[15]

Unsalted meat — Rav Huna said: It may be moved;

בשר תפל - which is not salted; and whoever reads “tafuach” means the very same thing.

מותר לטלטלו - for he does not hold of muktzeh with regard to moving.

Rav Chisda said: It may not be moved.

Rav Huna said it may be moved?

But Rav Huna was a disciple of Rav, and Rav holds like Rabbi Yehuda, who holds of muktzeh!?^[16]

Regarding muktzeh for eating, he holds like Rabbi Yehuda; regarding muktzeh for moving, he holds like Rabbi Shimon.

במוקצה לאכילה סבר לה כר' יהודה - that is, regarding the prohibition of muktzeh with respect to eating, he holds like Rabbi Yehuda, who forbids eating it; and regarding the prohibition of muktzeh with respect to moving, he holds like Rabbi Shimon.

Rav Chisda said it may not be moved?

But Rav Yitzchak bar Ami happened to come to the house of Rav Chisda, and saw a goose that they were moving from the sun to the shade,

בר אווזא - slaughtered.

משמשא לטולא - so that it should not spoil.

and Rav Chisda said: I see a monetary loss here!

ואמר להו רב חסדא חסרון כיס חזינא הכא - you leave it in the sun and it grows warm; and at his word they moved it from the sun to the shade.

A goose is different, since it is fit to be eaten raw.^[17]

באומצא - it is eaten raw, without salt.

The Rabbis taught: Salted fish may be moved; unsalted fish may not be moved.

דג תפל אסור לטלטלו - for it is fit for nothing, and one does not intend to throw it to the dogs; but salted fish is eaten raw by virtue of its salting.

Meat, whether unsalted or salted, may be moved.^[18]

The Rabbis taught: One may move bones, because they are food for dogs.

Tosfos

אבל לא את הטבל - And what Rabbah said in Perek Kirah (above 43a) — that tevel is “ready” with respect to Shabbos, since if one transgressed and tithed it, it is tithed — that applies to “negating a vessel from its readiness,”^[19] where they were not as strict as for moving it by hand.

שפדאו אגב אסימון - Its choosing an asimon means that this is not like Rabbi Dosa in Perek HaZahav (Bava Metzia 47b). It could have said “coins given as tokens for the bathhouse,” which all agree [are invalid]; but then what would it teach us? Now it teaches us like the Rabbis.

ונתן הכסף וקם לו - The verse does not read so; rather: “he shall add a fifth of the money of your valuation to it, and it shall be his” (Vayikra 27:19). It is the way of the Gemara to abbreviate and to say it in other, shorter words, as in Perek HaDar (Eruvin 65a): Rabbi Chanina would not pray on a day he was angry, as it says, “in distress do not decide”; and in Perek HaRo'eh (Berachos 55b): as it says, all dreams follow the mouth. The Ri asks: let us say [actual] silver only! And if you say that money's worth is like money — first, regarding damages we need the verse “he shall return” to include money's worth; and further, if so, land too [would qualify], so from where do we exclude land? The Ri says it is derived from a klal and a prat,^[20] as we learned in Bechoros, Perek Yesh Bechor LaNachalah (51a): one does not redeem [a firstborn] with slaves, nor with land, nor with hekdesh; and the Gemara explains that it means hekdesh is not [redeemed] with any of these. Regarding the redemption of the firstborn, we expound there a klal and a prat: “and its redemption from one month” — a general term; “money” — a specific; “you shall redeem” — a general term again; just as the specific is explicit as a movable thing, etc. So too one can say regarding the redemption of hekdesh: “and he shall give” — a general term; “the money” — a specific; “and it shall be his” — a general term again, etc. However, in Toras Kohanim it is expounded from another verse: “And all your valuations shall be in the shekel of the Sanctuary” — why does it say so? Since it says “you shall redeem,” one might think with slaves, documents and land; therefore it says “in the shekel of the Sanctuary.” I have only sela'im; from where do we include any movable thing? It says “and he shall redeem it by your valuation.” If so, why does it say “in the shekel”? To exclude slaves, documents and land. But such is the way of the Gemara, that it does not bring the main derivation, as it commonly cites (Kesubos 46b) “in her youth, in her father's house” — all the benefit of youth belongs to her father — although that is written regarding the annulment of vows; and so in many places.

רשב"ג אומר אף מטלטלין שברי זכוכית - This implies that he agrees with the Tanna Kamma, who permits mustard; and as for the Mishnah, “Rabban Shimon ben Gamliel permits luf” — all the more so he permits mustard.

הכניסן לעצים אין מסתפק - One can say that it means: [bundles brought in] without specifying become like those he brought in for animal food — so that the first clause should not contradict the last.

דחזי לאומצא - From here is a proof that the blood of the limbs that has not separated is permitted,^[21] since it says it is fit to be eaten raw, although it is not salted.

דג תפל אסור לטלטלו - It is puzzling: since it permits unsalted meat, it follows Rabbi Shimon; if so, unsalted fish should also be permitted, like unsalted meat. One can answer that unsalted fish is not fit for dogs. Alternatively, it follows Rabbi Yehuda: unsalted fish, even though it is fit for dogs, may not be moved, because anything fit for people one does not set aside for dogs; unsalted meat may be moved according to Rabbi Yehuda because it is food for wild animals.

מטלטלין את העצמות - According to Rabbi Yehuda, who holds of muktzeh, it speaks of a case where there was no meat on them from the day before.

Notes

1. 1. The Mishnah (Shabbos 126b) permits clearing away produce fit to eat, but not tevel — produce from which terumah and the tithes have not yet been separated. Tevel may not be eaten, so it is muktzeh and may not be moved on Shabbos.
2. 2. A pot without a hole in its base: produce grown in it is not considered grown from the ground, so by Torah law it is exempt from tithes; the Rabbis obligated it. The Gemara teaches that even such Rabbinic tevel may not be moved.
3. 3. Maaser rishon, the first tithe, is given to a Levi, who must then separate a tenth of it for a kohen — terumas maaser. Until that is done, the maaser is forbidden to eat, like tevel.
4. 4. Rashi here explains the wording of the Mishnah (Shabbos 126b): “nor maaser rishon whose terumah has not been taken.”
5. 5. Terumah gedolah is the portion given to the kohen before any tithe is taken. If the Levi took his maaser from the threshed pile before the terumah was separated, he must separate terumah gedolah from his maaser as well.
6. 6. In Berachos 47b Rav Pappa argued that if a Levi who takes his maaser while the grain is still in the ears is exempt from terumah gedolah, the same should apply at the pile; Abaye answered that at the pile the grain has already become “dagan” and is obligated.
7. 7. Maaser sheni, the second tithe, must be eaten in Yerushalayim; it may be redeemed for money, which is then spent on food there. Hekdesh is consecrated property, which may be redeemed. Unredeemed maaser sheni or hekdesh may not be eaten here, so it is muktzeh.
8. 8. An asimon is a metal disc with no stamped image. The verse “bind up the money (tzarta) in your hand” is read as requiring a coin bearing a tzurah, an image, so redemption on an asimon is invalid.
9. 9. These words are a shortened form of Vayikra 27:19, “he shall add a fifth of the money of your valuation to it, and it shall be his” (see Tosfos). Hekdesh is redeemed with money, not with land.
10. 10. Luf is a plant (related to arum) not fit for people without lengthy cooking, so the Mishnah forbids moving it; Rabban Shimon ben Gamliel permits it because it is food for ravens.
11. 11. That is, every Jew is regarded as royalty, so whatever is normal practice for princes counts as normal practice for anyone.
12. 12. The Mishnah (Shabbos 111a) concerns healing on Shabbos, which the Rabbis forbade lest one grind medicinal ingredients. One who normally rubs on rose oil even when healthy may rub it on a wound, since it is not evident that he does so for healing.
13. 13. The beraisa (Bava Metzia 113b) deals with a creditor collecting from a debtor, who is left only a garment suited to his station. According to Rabbi Yishmael and Rabbi Akiva every Jew is fit for such a garment, so it is not taken from him.
14. 14. The Mishnah: bundles of straw, wood or twigs prepared as animal food may be moved; if not prepared for that, they are muktzeh.
15. 15. Salted meat can be eaten as it is, so it is not muktzeh. Unsalted meat is not fit for a person while raw, and that is the subject of the dispute.
16. 16. Rabbi Yehuda holds that whatever was not ready for use before Shabbos is muktzeh and forbidden; Rabbi Shimon permits it. Unsalted meat, which was not fit for people, depends on this dispute.
17. 17. Umtza is raw meat eaten as it is. A goose is fit to be eaten that way even unsalted, so it is not muktzeh.
18. 18. Unsalted meat may be moved even though it is not fit for people, since it is fit for dogs — the view of Rabbi Shimon, and of Rav Huna.
19. 19. Bitul kli me-heichano: placing a muktzeh item in a vessel makes the vessel itself forbidden to move. In this respect the Rabbis were not as strict with tevel.
20. 20. Klal u'prat u'klal is one of the thirteen principles by which the Torah is expounded: a general term, a specific, and a general term again include only things like the specific. Money is movable property, so land is excluded.
21. 21. Dam ha'evarim is the blood absorbed in the meat. As long as it has not separated from the meat it is not forbidden, so raw meat may be eaten without salting.