## Jerusalem Talmud Shabbat Chapter 3 ###### Jerusalem Talmud Shabbat 3:1:1 [Jerusalem Talmud Shabbat 3:1:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Shabbat/r/3:1:1) **משנה:** כִּירָה שֶׁהִסִּיקוּהָ בַקַשׁ אוֹ בַגְבָבָא נוֹתְנִים עָלֶיהָ תַּבְשִׁיל. בַּגֶפֶת וּבְעֵצִים לֹא יִתֵּן עַד שֶׁיִּגְרוֹף אוֹ עַד שֶׁיִּתֵּן אֶת הָאֵפֶר. בֵּית שַׁמַּאי אוֹמְרִין חַמִּין אֲבָל לֹא תַבְשִׁיל. וּבֵית הִלֵּל אוֹמְרִין חַמִּין וְתַבְשִׁיל. בֵּית שַׁמַּאי אוֹמְרִין נוֹטְלִין אֲבָל לֹא מַחֲזִירִין. וּבֵית הִלֵּל אוֹמְרִין אַף מַחֲזִירִין: **Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:** **MISHNAH:** If a cooking stove¹11:35); cf. Chapter 1, Note 409. was heated with straw or stubbles one may put a dish on it², with olive cake³ or wood he should not put it on unless he emptied or covered it with ashes. The House of Shammai say, hot water but no dish, but the House of Hillel say, hot water and dish. The House of Shammai say one takes away but may not return it but the House of Hillel say one even may return⁴. footnotes: ¹ A portable clay stove with room for two pots; in biblical Hebrew כִּירַיִם (Lev. ² Since these materials burn quickly and do not form charcoal there is no danger that anybody would stir the fuel on the Sabbath when the food was put on the stove on Friday. ³ What remains of the olives after pressing in the oil press. ⁴ If it was cooked rare before the Sabbath one may even return the pot on the stove after serving since straw and stubbles burn quickly and no long term cooking will ensue nor is there any danger of stirring the embers. ###### Jerusalem Talmud Shabbat 3:1:2 [Jerusalem Talmud Shabbat 3:1:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Shabbat/r/3:1:2) **הלכה:** כִּירָה שֶׁהִסִּיקוּהָ כול׳. כֵּינִי מַתְנִיתָא. מְקַיְימִין עָלֶיהָ תַבְשִׁיל. מַתְנִיתָא דְרִבִּי יוּדָה. דְּתַנְיָא. הָיוּ שְׁתֵּי כִירַיִים מַתְאִימוֹת. אַחַת גְּרוּפָה וּקְטוּמָה. וְאַחַת לֹא גְרוּפָה וְלֹא קְטוּמָה. מְקַיְימִין עַל הַגְּרוּפָה וְעַל הַקְּטוּמָה. מַה מְקַיְימִין עָלֶיהָ. בֵּית שַׁמַּי אוֹמְרִין. אֵין מְקַיְימִין עָלֶיהָ כְּלוּם. וּבֵית הִלֵּל אוֹמְרִין. חַמִּין אֲבָל לֹא תַבְשִׁיל. הֶעֱבִיר אֶת הַמֵּיחָם. הַכֹּל מוֹדִין שֶׁלֹּא יַחֲזִיר. דִּבְרֵי רִבִּי מֵאִיר. רִבִּי יְהוּדָה אוֹמֵר. בֵּית שַׁמַּי אוֹמְרִין. חַמִּין אֲבָל לֹא תַבְשִׁיל. וּבֵית הִלֵּל אוֹמְרִין. חַמִּין וְתַבְשִׁיל. הֶעֱבִיר אֶת הַמֵּיחָם בֵּית שַׁמַּי אוֹמְרִין. לֹא יַחֲזִיר. וּבֵית הִלֵּל אוֹמְרִין. יַחֲזִיר. **Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:** **HALAKHAH:** “If a cooking stove¹11:35); cf. Chapter 1, Note 409. was heated,” etc. So is the Mishnah: “one keeps a dish on it.¹⁷” The Mishnah is Rebbi Jehudah’s, as it was stated¹⁸: “If there were two coordinated cooking stoves, one emptied or covered with ashes, the other one neither emptied nor covered with ashes, one keeps on the one emptied or covered with ashes. What does one keep on it? The House of Shammai say, one does not keep anything on it. But the House of Hillel say, hot water but no dish. If he removed the hot water pot everybody agrees that he should not return it, the words of Rebbi Meïr. Rebbi Jehudah says, the House of Shammai say, hot water but no dish; but the House of Hillel say, hot water and dish. If he removed the hot water pot, the House of Shammai say he should not return it, but the House of Hillel say, he may return it.¹⁹” footnotes: ¹ A portable clay stove with room for two pots; in biblical Hebrew כִּירַיִם (Lev. ¹⁷ “One may put” in the Mishnah means one may put on the stove on Friday and keep it there on the Sabbath. This is the subject of a lengthy discussion in the Babli (36b–37b). ¹⁸ Tosephta 2:13 (ed. Liebermann), 3:3 (ed. Zuckermandel); Babli 37a. ¹⁹ This is the text of the anonymous Mishnah even though ordinarily an anonymous Mishnah is presumed to be R. Meïr’s. ###### Jerusalem Talmud Shabbat 3:1:3 [Jerusalem Talmud Shabbat 3:1:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Shabbat/r/3:1:3) רִבִּי חֶלְבּוֹ רַב עָנָן בְּשֵׁם רַב. לֹא שָׁנוּ אֶלָּא עָלֶיהָ. הָא לְתוֹכָהּ לֹא. עַד אֵיכָן. עוּלָּא אָמַר. עַד שְׁלֹשָׁה. אָמַר רִבִּי מָנָא. עַד מָקוֹם שֶׁהוּא עוֹשֶׂה חָרִיץ. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. מִפְּנֵי שֶׁהוּא שָׁלִיט בְּמָקוֹם שֶׁהַיָּד שׁוֹלֶטֶת. וַתְיָיא כַּיי דָּמַר רִבִּי זְִעִירָה בְשֵׁם רִבִּי יְהוּדָה. מוּתָּר לְהַפְשִׁיר בְּמָקוֹם שֶׁהַיָּד שׁוֹלֶטֶת. וְאָסוּר לְהַפְשִׁיר בְּמָקוֹם שֶׁאֵין הַיָּד שׁוֹלֶטֶת. **Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:** Rebbi Ḥelbo, Rav Anan in the name of Rav: it only said “on top of it.” Therefore not into it²¹. How far? Ulla said, up three [hand breadths]²². Rebbi Mana said, up to where he would make an impression²³. Rebbi Yose ben Rebbi Abun said, because he has mastery at a place where the hand has mastery²⁴ 6:10) “to jump”, decreeing that the pot may be returned to the stove only if “the hand does *not* jump”, it is not so hot that one needs a potholder. It seems that under the influence of Greek, in the mouth of the Galileans the word *šōleṭet* sounded to Babylonian ears as *sōledet*.. This comes as what Rebbi Zeˋira said in the name of Rebbi²⁵ Rashba (*Novellae ad* 40b) reads here the full text there. Jehudah: It is permitted to make lukewarm at a place where the hand has mastery but it is forbidden at a place where the hand has no mastery²⁶. footnotes: ²¹ On top of the stove, far from the fuel. It is forbidden to leave the food if the pot touches the flame. Babli 37a. ²² Distant from the fire. Numbers in the masculine denote handbreadths. ²³ It is forbidden to dislocate the ashes on the coals in the stove, but otherwise there are no limitations. ²⁴ If the pot can be handled with bare hands, without a potholder, there are no restriction on where the pot is put.The Babli uses the rare biblical word סולדת (Job ²⁵ Read with the quote later in the Chapter (Note 148): Rav. ²⁶ On the Sabbath itself one may use food or drink which are hot but may be touched to warm cold food to lukewarm. In the Babli (40b) Rav Jehudah permits to heat oil even if the hand jumps. ###### Jerusalem Talmud Shabbat 3:1:4 [Jerusalem Talmud Shabbat 3:1:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Shabbat/r/3:1:4) רִבִּי יוֹשׁוּעַ בַּר גִּיזוּרָה הֲוָה מְשַׁמֵּשׁ קוֹמֵי רִבִּי זְעִירָה וַהֲוָה מְעַיֵיל קוֹמוֹי תַבְשִׁילִין רוֹתְחִין. אֲמַר לֵיהּ. הֵיךְ אִיתְעֲבִידָא. אֲמַר לֵיהּ. גְּרִיף תִּיפָיָיא וִיהַב בְּגַוָּהּ. אֲמַר לֵיהּ. לָא תְהִי עֲבִיד כֵּן אֶלָּא גְּרִיף תִּיפָיָיא וִיהַב תְּלָתָא כֵיפִין וְרָמֵי עֲלֵיהוֹן. **Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:** Rebbi Joshua the son of the circumciser was serving Rebbi Zeˋira; he brought him piping hot dishes²⁷. He asked him, how was this done? He told him, I cleaned out the stove and put it on top. He told him, you should not do this but clean out the stove, take three stones and cast it on them. footnotes: ²⁷ On the Sabbath. ###### Jerusalem Talmud Shabbat 3:1:5 [Jerusalem Talmud Shabbat 3:1:5](https://torahapp.org/share/book/Jerusalem%20Talmud%20Shabbat/r/3:1:5) רִבִּי אַבָּהוּ הוֹרֵי בְבוּצְרָה. מְמַלֶּא גַצְרְא רְמַח וּמִיתָּן תְּלָתָא כֵיפִין וּמִירְמֵי עֲלֵיהוֹן. **Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:** Rebbi Abbahu instructed in Bostra: One fills a vessel²⁸ with hot ashes, puts on top three stones, and casts on them²⁹. footnotes: ²⁸ Greek γάστρα, -τρη, ἡ “belly”-shaped vessel. ²⁹ This is the final decision for practice. ###### Jerusalem Talmud Shabbat 3:1:6 [Jerusalem Talmud Shabbat 3:1:6](https://torahapp.org/share/book/Jerusalem%20Talmud%20Shabbat/r/3:1:6) דָּנִיֵּאל בְּרֵיהּ דְּרִבִּי קָטִינָא בְשֵׁם רִבִּי אַסִּי. שִׁיזְרֵי חֳרִיּוֹת כְּגֶפֶת וּכְעֵצִים. הָדָא דְתֵימַר כְּשֶׁהָיוּ לַחִין וְיָבְשׁוּ. אֲבָל אִם הָיוּ יְבֵישִׁין מִתְּחִילָּתָן כְּקַשׁ וְכִגְבָבָה הֵן. **Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:** Daniel the son of Rebbi Qaṭina in the name of Rebbi Assi³⁰: spines of palm branches are like olive cake and wood. That is, if they had been moist and dried out. But if they were dry from the start³¹ they are like straw and stubbles. footnotes: ³⁰ Read: Rebbi Daniel the son of Rav Qaṭina in the name of Rav Assi. ³¹ If they are dry on the tree. ###### Jerusalem Talmud Shabbat 3:1:7 [Jerusalem Talmud Shabbat 3:1:7](https://torahapp.org/share/book/Jerusalem%20Talmud%20Shabbat/r/3:1:7) גְּלָלֵי בְהֵמָה. אִית תַּנָּיֵי תַנֵּי. כְּגֶפֶת וּכְעֵצִים. וְאִית תַּנָּיֵי תַנֵּי. כְּקַשׁ וְכִגְבָבָה. מָאן דָּמַר. כְּגֶפֶת וּכְעֵצִים. בְּדַקָּה. וּמָאן דָּמַר. כְּקַשׁ וְכִגְבָבָה. בְּגַסָּה. **Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:** Animal droppings. There are Tannaim who state, like olive cake and wood; and there are Tannaim who state, like straw and stubbles. He who says like olive cake and wood, small cattle³². And he who says like straw and stubbles, large cattle. footnotes: ³² Droppings of sheep and goats are hard, unlike soft cow droppings. ###### Jerusalem Talmud Shabbat 3:1:8 [Jerusalem Talmud Shabbat 3:1:8](https://torahapp.org/share/book/Jerusalem%20Talmud%20Shabbat/r/3:1:8) הַגּוֹרֵף. עַד שֶׁיִּגְרוּף כָּל צָרְכּוֹ. מִן מַה דְתַנֵּי. הַגּוֹרֵף צָרִיךְ לְחַטֵּט בְּיָד. הָדָא אָמְרָה. עַד שֶׁיִּגְרוּף כָּל צוֹרְכּוֹ. וְהַקּוֹטֵם. עַד שֶׁיִּקְטוֹם כָּל צוֹרְכּוֹ. מִן מַה דְתַנֵּי. מְלַבֶּה עָלֶיהָ נְעוֹרֶת שֶׁלְּפִשְׁתָּן. הָדָא אָמְרָה. אֲפִילוּ לֹא קִטֵּם כָּל צוֹרְכּוֹ. וֵיי דָא אָמְרָה דָא. יוּם טוֹב שֶׁחָל לִהְיוֹת עֶרֶב שַׁבָּת. אָמַר רִבִּי שִׁיָין. מְלַבֶּה עָלֶיהָ נְעוֹרֶת שֶׁלְּפִשְׁתָּן. **Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:** One who empties, only if he empties completely, since it was stated: he who empties has to scratch out³³ 36b, ed. Mosad Harav Kook col. 126, Ritba *ad* 36b ed. S. Schreiber, Rashba *Šabbat ad* 36b) read לטאטא “to sweep out” (with a broom.) by hand. This implies that he has to empty completely. If one covers with ashes, does he have to cover completely? Since it was stated: when he kindled flax tow over it³⁴, this implies even if he did not completely cover it with ashes. When was this said? On a holiday which happens to fall on Friday; Rebbi Ashian said, one kindles flax tow over it. footnotes: ³³ The Medieval quotes of this passage (RAN Šabbat ad ³⁴ In the Babli, 37a, “if he covers it with flax tow” without setting it on fire. The Yerushalmi seems to be of the opinion that this will burn quickly and leave a thin layer of ashes covering the coals. ###### Jerusalem Talmud Shabbat 3:1:9 [Jerusalem Talmud Shabbat 3:1:9](https://torahapp.org/share/book/Jerusalem%20Talmud%20Shabbat/r/3:1:9) קְטָמָהּ וְנִתְלַבָּת מָהוּ. רִבִּי חִיָיה רוֹבָא עָלָה לָבֵיתוֹ וְהוֹרֵי. מוּתָּר. בְּעוֹן קוֹמֵי רִבִּי זְעִירָא וְרִבִּי הוֹשַׁעְיָה וְרִבִּי חֲנַנְיָה חֲבֵרֵיהוֹן דְּרַבָּנִן. לִיבָּה. לְשֶׁעָבַר. עָבַר רִבִּי אִמִּי וְאִידְרוֹן חֲבֵרַיָיא בְעוֹן מַחֲזִיר עֲלֵיהּ. אֲמַר לוֹן רִבִּי חֲנַנְיָה חֲבֵרֵיהוֹן דְּרַבָּנִן. מִן דַּהֲוָה עוֹבְדְא הֲוָה עוֹבְדְא. אָמַר רִבִּי שְׁמוּאֵל בַּר סִיסַרְטַיי. לָכֵן צְרִיכָה לָבֹה. אָמַר רִבִּי מָנָא. אָנָא קַשִׁיָיתָהּ קוֹמֵי רִבִּי בָּא בְּרֵיהּ דְּרִבִּי פַּפַּי. אִין תֵּימַר. לְשֶׁעָבַר. אֲפִילוּ לֹא בִישֵּׁל עָלֶיהָ כַּתְּחִילָּה. **Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:** If he covered it with ashes and it started burning, what? The Elder Rebbi Ḥiyya went to his house and instructed: it is permitted³⁵. They asked before Rebbi Zeˋira, and Rebbi Hoshaia, and Rebbi Ḥanania the colleagues of the rabbis, “it started burning”, in the past. Rebbi Immi passed by; the colleagues were scattered; then they wanted to return to it. Rebbi Ḥanania the colleague of the rabbis said to them, as the case happened so it happened³⁶. Rebbi Samuel bar Sisartai said, it is questionable for the future³⁷. Rebbi Mana said, I objected before Rebbi Abba the son of Rebbi Pappaios: If you say for the past, even if he did not³⁸ cook on it earlier. footnotes: ³⁵ When his wife (“his house”) accidentally left something on the stove. ³⁶ It happened that R. Ḥiyya rules in a case where it was left unintentionally. In R. Ḥanania’s opinion it would be permitted to intentionally leave something on a stove whose coals were incompletely covered. ³⁷ “In the future” means to permit it to do so intentionally in the future; “in the past” means to rules about a question which arises because of what already has happened. ³⁸ Probably this word has to be deleted; it certainly is forbidden to put something on a stove which was lit expressly for Friday night, not for cooking on Friday afternoon. ###### Jerusalem Talmud Shabbat 3:1:10 [Jerusalem Talmud Shabbat 3:1:10](https://torahapp.org/share/book/Jerusalem%20Talmud%20Shabbat/r/3:1:10) דְּתַנֵּי. הַמְעַשֵּׂר וְהַמְבַשֵּׁל בַּשַּׁבָּת בְּשׁוֹגֵג יֵאָכֵל. וּמֵזִיד לֹא יֵאָכֵל. דְּבְרֵי רִבִּי מֵאִיר. רִבִּי יְהוּדָה אוֹמֵר. שׁוֹגֵג יֵאָכֵל לְמוֹצָאֵי שַׁבָּת. מֵזִיד לֹא יֵאָכֵל. רִבִּי יוֹחָנָן הַסַּנְדְּלָר אוֹמֵר. שׁוֹגֵג יֵאָכֵל לְמוֹצָאֵי שַׁבָּת לַאֲחֵרִים וְלֹא לוֹ. מֵזִיד לֹא לוֹ וְלֹא לַאֲחֵרִים. שְׁמוּאֵל כְּרִבִּי יוֹחָנָן הַסַּנְדְּלָר. רַב כַּד הֲוָה מוֹרֵי בַחֲבוּרָתֵיהּ הֲוָה אֲמַר כְּרִבִּי מֵאִיר. בַּצִּיבּוּרָא הֲוָה מוֹרֵי כְּרִבִּי יוֹחָנָן הַסַּנְדְּלָר. אָמַר רִבִּי שִׁמְעוֹן בַּר כַּרְסָנָה. כְּרִבִּי יִשְׁמָעֵאל בֵּירִבִּי יוֹסֵי דָרַשׁ לוֹן. דְּתַנֵּי. רִבִּי יִשְׁמָעֵאל בֵּירִבִּי יוֹסֵי אָמַר מִשּׁוּם אָבִיו. כָּל דָּבָר שֶׁחַיָיבִין עַל זְדוֹנוֹ כָּרֵת וְעַל שִׁגְגָתוֹ חַטָּאת וַעֲשָׂאוֹ בַשַּׁבָּת. בֵּין שׁוּגֵג בֵּין מֵזִיד אָסּוּר בֵּין לוֹ בֵין לַאֲחֵרִים. וְכָל דָּבָר שֶׁאֵינָן חַיָיבִין עַל זְדוֹנוֹ כָּרֵת וְעַל שִׁגְגָתוֹ חַטָּאת וַעֲשָׂאוֹ בַשַּׁבָּת. שׁוֹגֵג יֵאָכֵל לְמוֹצָאֵי שַׁבָּת לַאֲחֵרִים וְלֹא לוֹ. מֵזִיד. לֹא לוֹ וְלֹא לַאֲחֵרִים. בְּעוֹן קוֹמֵי רִבִּי יוֹחָנָן. אַתְּ מַה אָמַר. אָמַר לוֹן. אֲנִי אֵין לִי אֶלָּא מִשְׁנָה. הַמְעַשֵּר וְהַמְבַשֵּׁל בַּשַּׁבָּת. שׁוֹגֵג יֵאָכֵל. מֵזִיד לֹא יֵאָכֵל. שָׁמַע רַב חִסְדָּא וָמַר. הוּתְרוּ הַשַּׁבָּתוֹת. רַב חוּנָה בְשֵׁם רַב וְתַנֵּי רִבִּי חִיָיא כֵן. בָּרִאשֹׁנָה הָיוּ אוֹמְרִים. הַשֹּׁכֵיחַ תַּבְשִׁיל עַל גַּבֵּי כִירָה וְקָדְשָׁה עָלָיו אֶת הַשַּׁבָּת. שׁוֹגֵג יֵאָכֵל. מֵזִיד לֹא יֵאָכֵל. נֶחְשְׁדוּ לִהְיוֹת מַנִּיחִין מְזִידִין. וְאוֹמְרִים. שֹׁכֵיחִין הָיִינוּ. וְאָסְרוּ לָהֶן אֶת הַשּׁוֹכֵחַ. וְהָכָא אָמְרוּ כֵן. אָמַר רִבִּי אִילָא. נֶחְשְׁדוּ לִהְיוֹת מַנִּיחִין וְלֹא נֶחְשְׁדוּ לִהְיוֹת מְבַשְּׁלִין. וְקָנְסוּ בְמַנִּיחַ וְלֹא קָנְסוּ בִמְבַשֵּׁל. **Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:** ³⁹ 3:3 (**ת**), Notes 70–88. As it was stated⁴⁰ 2:15, Babli *Ketubot*34a.: “He who tithes or cooks on the Sabbath, if it was done unintentionally it may be eaten, intentionally it may not be eaten, the words of Rebbi Meïr. Rebbi Jehudah says, unintentionally it may be eaten at the end of the Sabbath, intentionally it may not be eaten. Rebbi Joḥanan the Alexandrian said, unintentionally it may be eaten at the end of the Sabbath by others but not by himself, intentionally neither by him nor by others.” Samuel followed Rebbi Joḥanan the Alexandrian. When Rav was instructing his own group he said following Rebbi Meïr; in public he instructed following Rebbi Joḥanan the Alexandrian⁴¹ 15a.. Rebbi Simeon bar Karsana said, he explained to us following Rebbi Ismael ben Rebbi Yose, as it was stated⁴² 2:16.: “Rebbi Ismael ben Rebbi Yose⁴³ and the quotes in Medieval authors the name is R. Ismael the son of R. Johanan ben Beroqa. said in his father’s name, in any case where for an intentional sin one is liable for extirpation and an unintentional sin for a purification offering, if it was committed on the Sabbath unintentionally or intentionally, the result is forbidden both to him and to others. In any case where for an intentional sin one is not liable for extirpation and an unintentional sin no purification offering is due, if it was committed on the Sabbath unintentionally or intentionally, the result unintentional it may be eaten by others after the end of the Sabbath but not by him, intentionally neither by him nor by others.” They asked before Rebbi Joḥanan, what do you say? He said, I have only the Mishnah⁴⁴ 2:3.: “He who tithes or cooks on the Sabbath, if in error it may be eaten, if intentionally it may not be eaten.” Rav Ḥisda heard this and said, the Sabbaths have been permitted! ⁴⁵ this the reason for Rav Ḥisda’s complaint: “for Rav Huna said …” Rav Huna in the name of Rav, and Rebbi Ḥiyya stated thus: ⁴⁶“In earlier times they said, one who forgets some dish on his stove on the Sabbath, unintentionally it may be eaten, intentionally it may not be eaten. People were suspected that they left it intentionally and said, it was forgotten; they forbade it to them when it was forgotten.” And here, you say so? Rebbi Ila said, they were suspected to leave it on, they were not suspected to cook. They imposed a fine for forgetting but not for cooking. footnotes: ³⁹ This and the next two paragraphs are from Terumot ⁴⁰ Tosephta Šabbat ⁴¹ Babli Ḥulin ⁴² Tosephta Šabbat ⁴³ In Tosephta, Terumot ⁴⁴ Mishnah Terumot ⁴⁵ In Terumot, ⁴⁶ Babli 38a. ###### Jerusalem Talmud Shabbat 3:1:11 [Jerusalem Talmud Shabbat 3:1:11](https://torahapp.org/share/book/Jerusalem%20Talmud%20Shabbat/r/3:1:11) חָזְרוּ לוֹמַר. תַּבְשִׁיל שֶׁהוּא מִצְטַמֵּק וְיָפֶה לוֹ אָסוּר. תַּבְשִׁיל שֶׁהוּא מִצְטַמֵּק וְרַע לוֹ מוּתָּר. אֵי זֶהוּ תַּבְשִׁיל שֶׁהוּא מִצְטַמֵּק וְיָפֶה לוֹ. כְּגוֹן אַכְּרוּב וַאֲפוּנִים וּבָשָׂר טָרוּף. אָמַר רִבִּי תַּנְחוּם בַּר עִילַּאי. אַף רָאשֵׁי לִפְתּוֹת וְרָאשֵׁי קֱפַלוֹטוֹת עָשׂוּ אוֹתָן כְּתַבְשִׁיל שֶׁהוּא מִצְטַמֵּק וְיָפֶה לוֹ. בֵּצִים מַה הֵן. רִבִּי יוֹסֵי בְשֵׁם רִבִּי יִשְׁמָעֵאל בֵּירִבִּי יוֹסֵי. אַבָּא עָלָה לְבֵיתוֹ וּמָצָא שָׁם חַמִּין וְהִתִּיר. בֵּצִים וְאָסַר. רִבִּי שְׁמוּאֵל בַּר נָתָן בְּשֵׁם רִבִּי חָמָא בַר חֲנִינָה. אֲנִי וְאַבָּא עָלִינוּ לְחַמַּת גָּדֵר וְהֵבִיאוּ לְפָנֵינוּ בֵצִים קְטַנִּים כְּחוּזַרָרִין וְטַעֲמָן יָפֶה כְפִנְקְרֵיסִין. **Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:** ⁴⁷“They came back to say, a dish which will improve the more it shrinks is forbidden; a dish which will deteriorate the more it shrinks is permitted. What is a dish which improves the more it shrinks? For example cabbage, peas, and chopped meat.⁴⁸ 2:14 in the name of R. Jehudah. Babli 38a.” Rebbi Tanḥum bar Illa said, they also considered heads of beets and heads of of leeks as dishes which improve the more they shrink. What about eggs? Rebbi Yose in the name of Rebbi Ismael ben Rebbi Yose: My father came home and found hot water and permitted it, eggs and forbade them. Rebbi Samuel bar Natan in the name of Rebbi Ḥama bar Ḥanina: I went with my father to Ḥammat Gader where they brought before us eggs small like crab apples and they tasted delicious like sweetbread⁴⁹. footnotes: ⁴⁷ The omissions in this text show clearly that the original is in Terumot. ⁴⁸ Tosephta Šabbat ⁴⁹ Greek πάγκρεας, -ατος, τό. ###### Jerusalem Talmud Shabbat 3:1:12 [Jerusalem Talmud Shabbat 3:1:12](https://torahapp.org/share/book/Jerusalem%20Talmud%20Shabbat/r/3:1:12) תַּנֵּי. לֹא תְמַלֵּא אִשָּׁה קְדֵירָה עֲסִיסִיּוֹת וְתוּרְמוֹסִין וְתִתְּנֵם לְתוֹךְ הַתַּנּוּר עֶרֶב שַׁבָּת עִם חֲשֵׁיכָה. וְאִם נָתְנָה מוֹצָאֵי שַׁבָּת אֲסוּרִין בִּכְדֵי שֶׁיֵיעָשׂוּ רִבִּי אָחָא אָמַר. בְּמֵזִיד. כְּרִבִּי מֵאִיר. רִבִּי יוֹסֵי אָמַר. בְּשׁוֹגֵג. כְּרִבִּי יוּדָה. אָמַר רִבִּי מָנָא. יְאוּת אָמַר רִבִּי יוֹסֵי רַבִי. הַנּוֹטֵעַ בַּשַּׁבָּת שׁוֹגֵג יְקַיֵים. מֵזִיד יַעֲקוֹר. וּבַשְּׁבִיעִית בֵּין שׁוֹגֵג בֵּין מֵזִיד יַעֲקוֹר. רִבִּי יְהוּדָה אוֹמֵר. חִילּוּף הַדְּבָרִים. הַנּוֹטֵעַ בַּשַּׁבָּת בֵּין בְּשׁוֹגֵג בֵּין בְּמֵזִיד יַעֲקוֹר. וּבַשְּׁבִיעִית שׁוֹגֵג יְקַיֵים וּמֵזִיד יַעֵקוֹר. לָמָּה. מִפְּנֵי שֶׁהֲנָיַית שַׁבָּת עָלָיו. וְכָאן. מִכֵּיוָן שֶׁאַתְּ אוֹמֵר. יַמְתִּין לְמוֹצָאֵי שַׁבָּת כְּדֵי שֶׁיֵּיעָשׂוּ. כְּמִי שֶׁלֹּא נֶהֱנֶה מַחְמַת שַׁבָּת כְּלוּם. וּמַה טַעֲמוֹן דְּרַבָּנִן. נֶחְשְׁדוּ עַל הַשְּׁבִיעִית וְלֹא נֶחְשְׁדוּ עַל הַשַּׁבָּתוֹת. דָּבָר אַחֵר. מוֹנִין לַשְּׁבִיעִיוֹת וְאֵין מוֹנִין לַשַּׁבָּתוֹת. הֵיךְ עֲבִידָה. נָטַע פָּחוּת מִשְּׁלֹשִׁים יוֹם לִפְנֵי שְׁבִיעִית וְנִכְנְסָה שְׁבִיעִית. אִין תֵּימַר. חֲשָׁד. אֵין כָּאן חֲשָׁד. אִין תֵּימַר. מִינְיָין. אֵין כָּאן מִינְיָין. נָטַע פָּחוּת מִשְּׁלֹשִׁים יוֹם לִפְנֵי שְׁמִינִית וְנִכְנְסָה שְׁמִינִית. אִין תֵּימַר. חֲשָׁד. יֵשׁ כָּאן חֲשָׁד. אִין תֵּימַר. מִינְיָין. יֵשׁ כָּאן מִינְיָין. וַתְיָיא כְּמָאן דְּאָמַר. מִפְּנֵי הַחֲשָׁד. בְּרַם כְּמָאן דְּאָמַר. מִפְּנֵי הַמִּינְיָין. קָנְסוּ בְשׁוֹגֵג מִפְּנֵי הַמֵּזִיד. **Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:** It was stated⁵⁰: “A woman should not fill a pot with *ˋassisiot*⁵¹ n. (Greek σίσαρον) “a plant cultivated for its piquant root, perhaps rampion (*campanula rapunculus)* (E. G.). and lupines and put them into the oven at the start of the Sabbath, at nightfall. If she did, they are forbidden after the end of the Sabbath until the time they could have been done.” Rebbi Aḥa said: intentionally, following Rebbi Meïr; Rebbi Yose said: unintentionally, following Rebbi Jehudah. Rebbi Mana said, what my teacher⁵² Rebbi Yose said is correct: ⁵³ 53b.“He who is planting on the Sabbath, if unintentional, he may keep it, if intentional, he must tear it out. In the Sabbatical year, he must tear it out whether [planting was] unintentional or intentional. Rebbi Jehudah says, it is the other way around. If he was planting on the Sabbath he must tear it out whether it was unintentional or intentional; in the Sabbatical, if unintentional, he may keep it, if intentional, he must tear it out. Why? Because the profit of the Sabbath [is forbidden] to him.” And here, since you say that after the end of the Sabbath he has to wait until the time it could have been done, he did not gain anything from the Sabbath. What is the reason of the rabbis? People are suspected about the Sabbatical but not about the Sabbath. Another explanation: One counts Sabbaticals, one does not count Sabbaths. What is this about? If somebody planted less than thirty days before the Sabbatical and now it is the Sabbatical, if it is because of suspicion, there is no suspicion; if it is for counting, it is not counted. Less than thirty days before the eighth year and now it is the eighth year, if it is because of suspicion, there is suspicion; if it is because of counting, there is counting. It follows him who says because of suspicion, but for him who says because of counting they fined the unintentional because of the intentional⁵⁴ The latter text seems to be correct since in counting the age of a tree a month more or less is negligible. But one should not plant a tree a month before the Sabbatical, even though this is not forbidden, since the tree’s years for *ˋorla* will be counted from the Sabbatical.. footnotes: ⁵⁰ Tosephta 3:1 (ed. Liebermann), 4:1 (ed. Zuckermandel.) Babli 18b. ⁵¹ An undetermined kind of legumes; in the words of the Geonim they exist in the Land of Israel but not in Babylonia. Clearly they need a very long time for cooking similar to lupines. Cf. Arabic عصّ “to be hard”. Cf. Latin siser, -eris, ⁵² The vocalization is from the ms. It corresponds to the spelling רְבִי used by Samuel Hannagid in his poem addressed to Rav Nissim and the inscription RABI (soft β) found at Bet-Shearim. ⁵³ Tosephta 2:21. Babli Giṭṭin ⁵⁴ This last sentence is the opposite of the last sentence in Terumot. ###### Jerusalem Talmud Shabbat 3:1:13 [Jerusalem Talmud Shabbat 3:1:13](https://torahapp.org/share/book/Jerusalem%20Talmud%20Shabbat/r/3:1:13) נְטָלוֹ מִבְּעוֹד יוֹם מַחֲזִירוֹ מִבְּעוֹד יוֹם. נְטָלוֹ מִשֶּׁחֲשֵׁיכָה מַחֲזִירוֹ מִשֶּׁחֲשֵׁיכָה. נְטָלוֹ מִבְּעוֹד יוֹם וְקָדַשׁ עָלָיו הְיּוֹם. רִבִּי סִימוֹן דתרי בְשֵׁם רִבִּי הוֹשַׁעְיָה. הִנִּיחוֹ בָאָרֶץ אָסוּר לְטַלְטְלוֹ. רִבִּי לָעְזָר בְשֵׁם רִבִּי הוֹשַׁעְיָה. מְשָׁרֵת הָיִיתִי אֶת רִבִּי חִיָיה הַגָּדוֹל וְהָיִיתִי מַעֲלֶה לוּ חַמִּין מִדִּיּוֹטֵי הַתַּחְתּוֹנָה לַדִּיּוֹטֵי הָעֶלְיוֹנָה וּמַחֲזִירָן לַכִּירָה. אָמַר רִבִּי יִרְמְיָה בֵּירִבִּי שִׁמְעוֹן. אֲפִילוּ מִכִּירָה שֶׁהֲבָלָהּ מְמוּעָט לַכִּירָה שֶׁהֲבָלָהּ מְרוּבֶּה. אָמַר רִבִּי אִמִּי. זִימְנִין סַגִּין יְתִיבִית קוֹמֵי רִבִּי הוֹשַׁעְיָה וְלָא שָׁמְעִית מִינֵּיהּ הָדָא מִילְּתָא. אָמַר רִבִּי זְרִיקָן לְרִבִּי זְעִירָא. לֹא שָׁמַע מִינֵּהּ מוּתָּר. שְׁמַע מִינָּהּ אָסוּר. **Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:** If he took it when it still was daylight he may return it when it still is daylight. If he took it after dark he may return if after dark⁵⁵. If he took it when it still was daylight and the day became holy for him? Rebbi Simon [bar Thaddeus]⁵⁶ 38a). in the name of Rebbi Hoshaia: If he had put it down on the ground it is forbidden to move it⁵⁷. Rebbi Eleazar in the name of Rebbi Hoshaia: I was serving the Great Rebbi Ḥiyya⁵⁸ and I brought him hot water from the lower to the upper apartment⁵⁹ and returned it to the stove. Rebbi Jeremiah ben Rebbi Simeon said, even from a stove with little heat to a stove with much heat Rebbi Immi said, many times I was sitting before Rebbi Hoshaia but this I never heard from him. Rebbi Zeriqan said to Rebbi Zeˋira, he did not hear from him that it was permitted; therefore it is forbidden. footnotes: ⁵⁵ The pot to a stove either cleaned out or whose embers are covered with ashes. ⁵⁶ This is the reading of medieval quotes, instead of the unintelligible דתרי of the ms. (RAN on RIF #393; Naḥmanides Novellae ad ⁵⁷ To return it to the stove; the pot may be used to serve the food. ⁵⁸ Babli 38b. ⁵⁹ Greek δίαιτα, ἡ, “dwelling”. ###### Jerusalem Talmud Shabbat 3:1:14 [Jerusalem Talmud Shabbat 3:1:14](https://torahapp.org/share/book/Jerusalem%20Talmud%20Shabbat/r/3:1:14) תָּלוּי בְיָתֵד וּנְתָנוֹ עַל גַּבֵּי סַפְסָל. נֹאמַר. אִם הָיָה מְפוּחָם מוּתָּר. וְאִם לָאו אָסוּר. אָמַר רִבִּי יוֹחָנָן בֵּרִבִּי מַרְיָיה. בְּשֶׁלֹּא הֶעֱבִיר אֶת יָדוֹ מִמֶּנּוּ. אֲבָל אִם הֶעֱבִיר אֶת יָדוֹ מִמֶּנּוּ אָסוּר. **Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:** If it was hanging from a peg, or it was put on a footstool. Should we say if it was as if on coals⁶⁰ it is permitted and if not it is forbidden? Rebbi Joḥanan ben Rebbi Marius said, if he did not remove his hand from it. But if he removed his hand from it it is forbidden⁵⁸. footnotes: ⁶⁰ Still hot. ⁵⁸ Babli 38b. ###### Jerusalem Talmud Shabbat 3:2:1 [Jerusalem Talmud Shabbat 3:2:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Shabbat/r/3:2:1) **משנה:** תַּנּוּר שֶׁהִסִּיקוֹ בַקַשׁ וּבַגְבָבָה לֹא יִתֵּן בֵּין מִתּוֹכוֹ בֵּין מֵעַל גַּבָּיו. כּוּפָּח שֶׁהִסִּיקוֹ בַקַשׁ וּבַגְבָבָה הֲרֵי זֶה כְכִירַיִם. בְּגֶפֶת אוֹ בְעֵצִים הֲרֵי הוּא כְתַנּוּר: **Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:** **MISHNAH:** If an oven⁵ was heated with straw or stubbles one may not put anything inside it or on its back. If a single burner⁶ was heated with straw or stubbles it is like a cooking stove, with olive cake or wood it is like an oven. footnotes: ⁵ A portable clay oven, essentially a truncated cone. The opening at the top causes updraft and a stronger flame. ⁶ Similar to כִּירָה but with space for only one pot. ###### Jerusalem Talmud Shabbat 3:2:2 [Jerusalem Talmud Shabbat 3:2:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Shabbat/r/3:2:2) **הלכה:** מתני׳. תַּנּוּר שֶׁהִסִּיקוֹ בַקַשׁ וּבַגְבָבָה כול׳. תַּנֵּי בַּר קַפָּרָא. אֲפִילוּ לִסְמוֹךְ לוֹ אָסוּר. רִבִּי שַׁמַּי סְמִיךְ לַאֲוִירָא דָתַנּוּרָא. אָמַר לֵיהּ רִבִּי מָנָא. וְהָתַנֵּי בַּר קַפָּרָא. אֲפִילוּ לִסְמוֹךְ לוֹ אָסוּר. **Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:** **HALAKHAH:** Mishnah: “If an oven⁵ was heated with straw or stubbles,” etc. Bar Qappara stated: It is even forbidden to lean against it⁶¹. Rebbi Shammai leaned against the air space⁶² of the oven. Rebbi Mana told him, did not Bar Qapprara state: It is even forbidden to lean against it? footnotes: ⁵ A portable clay oven, essentially a truncated cone. The opening at the top causes updraft and a stronger flame. ⁶¹ One may not put a pot near the oven so it touches the oven. Babli 38b. ⁶² Instead of דוירא it is possible to read the ms. as אדירא “threshing floor; heap; hide”. ###### Jerusalem Talmud Shabbat 3:2:3 [Jerusalem Talmud Shabbat 3:2:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Shabbat/r/3:2:3) רִבִּי מָנָא מֵיקַל לִנְשַׁיָיא דְשָׁטְחָן בִּגְדֵּיהוֹן לַאֲוִירָה דְתַנּוּרָא. רִבִּי יוּדָן בֵּירִבִּי יִשְׁמָעֵאל הוֹרֵי מִדּוֹחַק מִיגְרוֹף תַּנּוּרָא וּמִיתַּן תְּלָתָא כַפִּין וּמִירְמֵי עֲלֵיהוֹן. וּבִלְחוּד לֹא יָדְעִין מְגִירְיַית. אָמַר רִבִּי יוֹסֵי. בְּשַׁבָּת אַתָּה מְהַלֵּךְ אַחַר הֶסֵּיקוֹ. וּבְטוּמְאָה אַתְּ מְהַלֵּךְ אַחַר גִּיפוּפוֹ. **Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:** Rebbi Mana cursed women who spread out their dresses over the airspace of the oven⁶³. Rebbi Yudan ben Rebbi Ismael with difficulty instructed to clean out the oven, laid there three stones and put on them⁶⁴; only that the neighboring women should not know of this. Rebbi Yose said, for the Sabbath you go by the heat⁶⁵; for impurity you go after the closure⁶⁶. footnotes: ⁶³ To dry them on the Sabbath in the hot updraft generated by the oven. ⁶⁴ He treated an oven like a stove. ⁶⁵ Any place with an updraft is treated as an oven; with fire burning without updraft it is a stove, irrespective of its shape. ⁶⁶ If it has an opening on the bottom as air intake it is an oven; if it is enclosed and only the places for the two pots are open on top it is a stove. ###### Jerusalem Talmud Shabbat 3:3:1 [Jerusalem Talmud Shabbat 3:3:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Shabbat/r/3:3:1) **משנה:** אֵין נוֹתְנִין בֵּיצָה בְּצַד הַמֵּיחַם בִּשְׁבִיל שֶׁתִּתְגַּלְגֵּל וְלֹא יַפְקִיעֶנָּה בְּסוּדָרִין וְרִבִּי יוֹסֵי מַתִּיר. וְלֹא יַטְמִנֶנָּה בַחוֹל וּבַאֲבַק דְּרָכִים בִּשְׁבִיל שֶׁתִּיצָּלֶה: מַעֲשֶׂה שֶׁעָשׂוּ אַנְשֵׁי טִיבֵּרְיָא הֵבִיאוּ סִילוֹן שֶׁל צוֹנִין בְּתוֹךְ אַמָּה שֶׁל חַמִּין. אָמְרוּ לָהֶן חֲכָמִים אִם בְּשַּׁבָּת כְּחַמִּין שֶׁהוּחַמּוּ בְּשַּׁבָּת וְאֲסוּרִין בִּרְחִיצָה וּבִשְׁתִיָיה. וְאִם בְּיוֹם טוֹב כְּחַמִּין שֶׁהוּחַמּוּ בְּיוֹם טוֹב וַאֲסוּרִין בִּרְחִיצָה וּמוּתָּרִין בִּשְׁתִיָיה. מוּלְיָיאר הַגָּרוּף שׁוֹתִין הֵימֶינּוּ בְּשַּבָּת. אַנְטִיכִי אַף עַל פִּי שֶׁגְּרוּפָה אֵין שׁוֹתִין הֵימֶּינָּה: **Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:** **MISHNAH:** One may not put an egg next to the hot water container to make it soft boiled and he may not break it on tissue⁷, but Rebbi Yose permits. One should not bury it in dust of roads that it should be roasted⁸. What the people of Tiberias did was to divert a jet of cold water into a canal of hot water. The Sages told them if this is on a Sabbath this is like hot water which was heated on the Sabbath; it is forbidden for washing and drinking. But if it is on a holiday it is like water heated on the holiday; it is forbidden for washing but permitted for drinking. From a cleaned-out cooking vessel⁹ n. “cooking vessel”. one drinks on the Sabbath; from an Antiochean vessel¹⁰ was that the latter had a small container for coals at its bottom but the Antiochian a large one which kept heat for a very long time. one does not drink even if it is cleaned out. footnotes: ⁷ To make an omelette by the heat of the sun. ⁸ Even R. Yose agrees that only quick cooking is permitted by using the heat of the sun, not full scale roasting. ⁹ Latin miliarium, -ii, ¹⁰ It seems that the difference between an Antiochian vessel and a miliarium ###### Jerusalem Talmud Shabbat 3:3:2 [Jerusalem Talmud Shabbat 3:3:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Shabbat/r/3:3:2) **הלכה:** מתני׳. אֵין נוֹתְנִין בֵּיצָה בְּצַד הַמֵּיחַם כול׳. תַּמָּן תַּנִּינָן. תַּפּוּחַ שֶׁרִיסְּקוֹ וּנְתָנוֹ לְתוֹךְ הָעִיסָּה וְחִימִּיצָהּ הֲרֵי זוֹ אֲסוּרָה. תַּנֵּי. רִבִּי יוֹסֵי מַתִּיר. רִבִּי אָחָא רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹסֵי בַּר חֲנִינָה. מַה פְלִיגִין. בִּמְחַמֵּץ בְּמֵימָיו. אֲבָל הַמְחַמֵּץ בְּגוּפוֹ דִּבְרֵי הַכֹּל מוּתָּר. רִבִּי יוֹסֵי כְּדַעְתֵּיהּ. כְּמַה דוּ אָמַר תַּמָּן. אֵין חִימּוּצוֹ בָּרוּר. כֵּן הוּא אָמַר הָכָא. אֵין תַּבְשִׁילוֹ תַבְשִׁיל בָּרוּר. **Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:** **HALAKHAH:** Mishnah: “One may not put an egg next to the hot water container,” etc. There⁶⁷ 10:2., we have stated: “If a mashed apple is added to dough which soured, [the dough] is forbidden⁶⁸.” ⁶⁹ 10:2 (**ת**) Notes 15–19, *Ḥallah* 1:1 (**ח**) Note 21, *Pesaḥim* 2:4 (29b line 22), **פ**. It was stated: Rebbi Yose permits it. Rebbi Aḥa, Rebbi Abbahu in the name of Rebbi Yose ben Ḥanina: They disagree when it becomes sour from the juice [of the apple]. But if it becomes sour from its solid substance it is permitted. Rebbi Yose follows his own opinion. Just as he says there, its souring is not clearly souring, so he says here, its cooking is not clearly cooking⁷⁰. footnotes: ⁶⁷ Mishnah Terumot ⁶⁸ If a heave apple was mixed into profane dough, the mixture is forbidden to lay persons and impure Cohanim. ⁶⁹ The text also is in Terumot ⁷⁰ Apple juice is not a commonly used agent for souring; similarly the sun is not commonly used to fry eggs. ###### Jerusalem Talmud Shabbat 3:3:3 [Jerusalem Talmud Shabbat 3:3:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Shabbat/r/3:3:3) תַּנָּא. אָמַר רִבִּי יוֹחָנָן בַּר מַרְיָיא. בְּשֶׁלֹּא הֶעֱבִיר יָדוֹ מִמֶּנּוּ. אֲבָל הֶעֱבִיר אָסוּר. פַּגָּה שֶׁטְּמָנָהּ בְּתֶבֶן וַחֲרָרָה שֶׁטְּמָנָהּ בִּגְחָלִים. אִם הָיוּ מִקְצָתָן מְגוּלִּין נִיטָּלִין בַּשַּׁבָּת. וְאִם לָאו אֵין נִיטָּלִין. רִבִּי לָעְזָר בֶּן תַּדַּאי אוֹמֵר. בֵּין כָּךְ וּבֵין כָּךְ תּוֹחֵב בִּשְׁפוּד וּבְסַכִּין וְנוֹטֵל. אַתְיָיא דְרִבִּי לָעְזָר בַּר תַּדַּאי כְּרִבִּי שִׁמְעוֹן. דְּתַנֵּי. לֹא יְגָרֵר אָדָם אֶת הַמִּיטָּה וְאֶת הַכִּסֵּא וְאֶת הַסַּפְסָל וְאֶת הַקַּתֵידְרָה מִפְּנֵי שֶׁהוּא עוֹשֶׂה חָרִיץ. וְרִבִּי שִׁמְעוֹן מַתִּיר. **Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:** It was stated: Rebbi Joḥanan ben Rebbi Marius said, if he did not remove his hand from it. But if he removed it it is forbidden⁵⁸. ⁷¹ 1:9 (Notes 167–178). The *baraita* is quoted in Babli *Šabbat* 123a, *Eruvin* 77a. An unripe fig which he hid in straw or a flat pita which he hid in coals may be taken on the Sabbath if they were partially uncovered, otherwise they may not be taken⁷². Rebbi Eleazar ben Thaddeus said, in any case he can stick in a spit or a knife and take it⁷³. This [statement] of Rebbi Eleazar ben Thaddeus follows Rebbi Simeon, as we have stated⁷⁴ 101a, *Menaḥot* 41b; Tosephta *Yom Ṭov* 2:18) only R. Simeon’s opinion is quoted.: “A person may not drag a bed, or a chair, or a footstool⁷⁵, or a fauteuil¹, because he makes a groove, but Rebbi Simeon permits.” footnotes: ⁵⁸ Babli 38b. ⁷¹ This paragraph and most of the next are also in Kilaim ⁷² The figs had been covered in straw to hasten the ripening process. By this the owner shows that he does not consider them ready for eating; they are not prepared food for the Sabbath. But if they are partially uncovered they are counted as food. It must be assumed that the coals in which the pita was roasted are now cold; there is no problem of making fire and in moving them. ⁷³ In this case he only moves the food; if the cover (straw or cold coals) is also moved this is incidental and not the goal of his action; it is not forbidden for R. Simeon. But if he would use his hands to take the completely covered food it would have to be his intention to remove the cover first; this is forbidden according to all opinions. ⁷⁴ In the Babli version (22a, 29b, 46a, Pesaḥim ⁷⁵ Latin subsellium. ¹ Greek καθέδρα, ἡ. ###### Jerusalem Talmud Shabbat 3:3:4 [Jerusalem Talmud Shabbat 3:3:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Shabbat/r/3:3:4) רִבִּי בָּא בְשֵׁם רִבִּי חוּנָא רִבִּי חַגַּיי בְשֵׁם רִבִּי זְעִירָה רִבִּי יוֹסֵה בְשֵׁם רִבִּי אִילָא. מוֹדִין חֲכָמִים לְרִבִּי שִׁמְעוֹן בְּכִסֵּא שֶׁרַגְלָיו מְשׁוּקָּעוֹת בַּטִּיט שֶׁמּוּתָּר לְטַלְטְלוֹ. כְּמַא דְאַתְּ אָמַר. מוּתָּר לְטַלְטְלוֹ. וְדִכְוָותָהּ. מוּתָּר לְהַחֲזִירוֹ. אָמַר רִבִּי יוֹסֵי. אַף אֲנָן תַּנִּינָן. נִיטָּלִין בַּשַּׁבָּת. אָמַר רִבִּי יוֹסֵה בֵּירִבִּי בּוּן. דְּרִבִּי שִׁמְעוֹן הִיא. אָמַר רִבִּי יוֹסֵי. מַתְנִיתָה אָמְרָה כֵן. כָּל הַכֵּלִים אֵינָן נִגְרָרִין חוּץ מִן הָעֲגָלָה מִפְּנֵי שֶׁהִיא כוֹבֶשֶׁת. **Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:** ⁷⁶ 2:9 (61d line 22) (**י**). Rebbi Abba in the name of Rebbi Ḥuna, Rebbi Ḥaggai in the name of Rebbi Zeˋira, Rebbi Yose in the name of Rebbi Ila: The Sages admit to Rebbi Simeon that a chair whose legs are stuck in mud one is permitted to move on the Sabbath⁷⁷. Since you are saying, it is permitted to move it, similarly it is permitted to return it. Rebbi Yose said, we also have stated⁷⁸ 1:9 referring to turnips and radishes partially hidden.: “and they may be removed on the Sabbath.” Rebbi Yose ben Rebbi Abun said, this is Rebbi Simeon’s. Rebbi Yose said, a Mishnah says so, “one may not drag any implement except a carriage because it presses⁷⁹ 2:10. The wheels of the carriage will press the dust down, not move it sideways as would be the case if one drags anything without wheels. The Sages opposing R. Simeon forbid moving the “unprepared” dust even if this was not the intention of the person acting. This Mishnah cannot follow R. Simeon; it contradicts the Mishnah in *Kilaim.*.” footnotes: ⁷⁶ This paragraph also is in Besah ⁷⁷ Since the mud is soft, the groove will disappear by itself; it was not “made”. ⁷⁸ Mishnah Kilaim ⁷⁹ Mishnah Besah ###### Jerusalem Talmud Shabbat 3:3:5 [Jerusalem Talmud Shabbat 3:3:5](https://torahapp.org/share/book/Jerusalem%20Talmud%20Shabbat/r/3:3:5) וְהָא תַנִּינָן. שְׁבִיעִית. אִית לָךְ מֵימַר. שְׁבִיעִית כְּרִבִּי שִׁמְעוֹן. דְּפָתַר לָהּ שְׁבִיעִית כְּרִבִּי שִׁמְעוֹן. דְּרִבִּי שִׁמְעוֹן מַתִּיר בִּסְפִיחֵי שְׁבִיעִית. וְאַתְּ אָמַר הָכֵין. אַף עַל גַּב דְּרִבִּי שִׁמְעוֹן מַתִּיר בִּסְפִיחֵי שְׁבִיעִית אִית לֵיהּ מִשּׁוּם שְׁבִיעִית וּמִשּׁוּם קְדוּשַּׁת שְׁבִיעִית. וְתַנִּינָן עַל דְּרִבִּי שִׁמְעוֹן. טִהֲרוֹ מִלְּטַמֵּא אֵינוֹ חוֹשֵׁשׁ לֹא מִשּׁוּם שְׁבִיעִית וְלֹא מִשּׁוּם קְדוּשַּׁת שְׁבִיעִית. **Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:** But we have stated⁸⁰ 1:9 declares that harvested produce from the preceding year which was stored in the ground does not become subject to the laws of the Sabbatical.: “The Sabbatical year!” Can you say that “the Sabbatical year” follows Rebbi Simeon⁸¹ is irrelevant for the Sabbatical.? He explains “the Sabbatical year” following Rebbi Simeon since Rebbi Simeon permits the aftergrowth of the Sabbatical year⁸², and here you say so? Even though Rebbi Simeon permits aftergrowth of the Sabbatical year, he still holds it subject to the Sabbatical year and the holiness of the Sabbatical year⁸³ 9:1), spontaneous growth from stray seeds, to be harvested he still requires it to be consumed by humans or animals, not to be used for industrial production.. Also we have stated for Rebbi Simeon who declares it pure so it cannot become impure⁸⁴, he worries neither about the Sabbatical year nor about the holiness of the Sabbatical year! footnotes: ⁸⁰ Mishnah Kilaim ⁸¹ The position of R. Simeon in Šabbat ⁸² This part of the Mishnah still follows R. Simeon but for a different reason. The note “and here you say so?” has to be moved to the end of the next sentence. ⁸³ Even though R. Simeon permits aftergrowth (except cabbage, Mishnah Ševiˋit ⁸⁴ Even though R. Simeon considers last year’s produce stored in the earth as produce, not as food, and therefore not susceptible to impurity, it still is last year’s produce and may be used for purposes other than food. ###### Jerusalem Talmud Shabbat 3:3:6 [Jerusalem Talmud Shabbat 3:3:6](https://torahapp.org/share/book/Jerusalem%20Talmud%20Shabbat/r/3:3:6) תַּמָּן אָמְרִין. חַמָּה מוּתֶּרֶת. תּוֹלְדַת חַמָּה אֲסוּרָה. רַבָּנִן דְּהָכָא אָמְרִין. בֵּין חַמָּה בֵּין תּוֹלְדַת חַמָּה מוּתֶּרֶת. מַתְנִיתִין פְלִיגָא עַל רַבָּנִין דְּהָכָא. לֹא יַטְמִנֶינָּה בַחוֹל וּבַאֲבַק דְּרָכִים בִּשְׁבִיל שֶׁתִּצָּלֶה. שַׁנְיָיא הִיא. שֶׁהוּא עוֹשֶׂה חָרִיץ. אִילּוּ אָמַר. בְּקֶמַח. יְאוּת. מַתְנִיתָא פְלִיגָא עַל רַבָּנִין דְּתַמָּן. דְּתַנֵּי. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר. מְגַלְגְּלִין בֵּצִים עַל גַּב גַּג שֶׁלְּסִיד רוֹתֵח וְאֵין מְגַלְגְּלִין בֵּצִים עַל גַּבֵּי עָפָר רוֹתֵחַ. מֶה עָבְדִין לָהּ רַבָּנִן דְּתַמָּן. פָּתְרִין לָהּ. חֲלוּקִין עַל רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל. עַל דַּעְתִּין דְּרַבָּנִין דְּתַמָּן. מַעֲשֶׂה שֶׁעָשׂוּ אַנְשֵׁי טִיבֵּרְיָא. וְעַל דַּעְתִּין דְּרַבָּנִין דְּהָכָא. סָלְקַת מַתְנִיתָא. כְּמַעֲשֶׂה שֶׁעָשׂוּ אַנְשֵׁי טִיבֵּרְיָא. **Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:** There⁸⁵, they say, the sun is permitted, a derivative of the sun is forbidden⁸⁶. The rabbis here say, both the sun and derivatives of the sun are permitted. Our Mishnah disagrees with the rabbis here: “One should not bury it in dust of roads that it should be roasted.” There is a difference, because he makes a groove⁸⁷. If it had said “flour” it would have been correct.⁸⁸ A *baraita* disagrees with the rabbis there, as it was stated⁸⁹: “Rabban Simeon ben Gamliel says, one soft-boils eggs on a boiling hot whitewashed roof but one does not soft-boil eggs in boiling hot dust.” What do the rabbis there do with this? They explain that they disagree with Rabban Simeon ben Gamliel⁹⁰. In the opinion of the rabbis there, “what the people of Tiberias did.⁹¹” In the opinion of the rabbis here the Mishnah was finished⁹². “As to what the people of Tiberias did.” footnotes: ⁸⁵ In Babylonia. ⁸⁶ One may boil an egg by exposing it to direct sunlight; one may not heat a towel in direct sunlight and then wrap it around an egg outside of direct sunlight.In the Babli 39a states that the prohibition of derivatives of sunlight is a disagreement between Tannaim but in practice the statement about the rabbis there is confirmed. ⁸⁷ The prohibition is not against the use of sunlight asa source of heat but the problem of moving dust and creating a permanent depression in the ground. ⁸⁸ A flat pita could be baked in the sun without creating a groove. ⁸⁹ Babli 39a; Tosephta 2:22 (ed. Liebermann), 2:12 (ed. Zuckermandel). ⁹⁰ In the Babli, the Tosephta is explained in parallel to the Mishnah; dust is forbidden not because it was heated in the sum but because it may not be moved. ⁹¹ They seem to think that the hot water did not come from the hot springs of Tiberias but was heated in the sun. ⁹² This translation follows S. Liebermann. Mishnah 4 is separate from Mishnah 3 and treats a different subject, not connected with the problem of cooking by means of the heat of the sun. ###### Jerusalem Talmud Shabbat 3:3:7 [Jerusalem Talmud Shabbat 3:3:7](https://torahapp.org/share/book/Jerusalem%20Talmud%20Shabbat/r/3:3:7) מתני׳. מַעֲשֶׂה שֶׁעָשׂוּ אַנְשֵׁי טִיבֵּרְיָא כול׳. בָּרִאשׁוֹנָה הָיוּ סוֹתְמִין אֶת הַקָּמִין מֵעֶרֶב שַׁבָּת וְנְכְנָסִין וְרוֹחֲצִין בַּשַּׁבָּת. נֶחְשְׁדוּ לִהְיוֹת מְמַלְּין אוֹתוֹ עֵצִים מֵעֶרֶב שַׁבָּת וְהִיא דְלֵיקָה וְהוֹלֶכֶת בַּשַּׁבָּת. וְאָסְרוּ לָהֶן רְחִיצָה וְהִתִּירוּ לָהֶן זִיעָה. נֶחְשְׁדוּ לִהְיוֹת נִכְנָסִין וְרוֹחֲצִין. וְאוֹמְרִים. מַזִּיעִין הָיִינוּ. וְאָסְרוּ לָהֶן רְחִיצָה וְזִיעָה. הָיוּ שָׁם שְׁתֵּי אַמְבַּטִּיּוֹת. אַחַת שֶׁלְּמְתוּקִין וְאַחַת שֶׁלְּמְלוּחִין. נֶחְשְׁדוּ לִהְיוֹת מְגַלִּין אֶת הַנְסָרִין וְרוֹחֲצִין בִּמְתוּקִין. וְהֵן אוֹמְרִים. בִּמְלוּחִין רָחַצְנוּ. וְאָסְרוּ לָהֶן אֶת הַכֹּל. כֵּיוָן שֶׁנִּתְגַּדְּרוּ הָיוּ מַתִּירִין לָהֶן וְהוֹלְכִין מַתִּירִין לָהֶן וְהוֹלְכִין עַד שֶׁהִתִּירוּ לָהֶן מֵי מְעָרָה וְחַמֵּי טִיבֵּרִיָּא. וְלֹא הִתִּירוּ הֲבָאַת לוּנְטִיּוֹת. וּמִי הִתִּיר הֲבָאַת לוּנְטָיוֹת. רִבִּי חֲנִינָה בֶן עֲקַבְיָה. דְּתַנֵּי. שְׁלֹשָׁה דְבָרִים הִתִּיר רִבִּי חֲנִינָה בֶן עֲקַבְיָה. הִתִּיר עַצָּה שֶׁבַּיָּם וְהִתִּיר כְּצוֹצְרָה וְהִתִּיר הֲבָאַת לוּנְטִיּוֹת. **Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:** Mishnah: “What the people of Tiberias did,” etc. ⁹³ in the name of Bar Qappara. Originally they closed the conduit⁹⁴ on Friday and they entered⁹⁵ and bathed on the Sabbath. They were suspected of filling it with wood on Friday so it would burn continuously on the Sabbath; they forbade them bathing and permitted sweating. They were suspected of coming and bathing but saying “we were sweating.” They forbade bathing and sweating to them. If there were there two basins, one of sweet water⁹⁶ and one of salt water. They were suspected of uncovering the planks and bathing in sweet water but saying, “we did bathe in salt water;”⁹⁷ they forbade them everything. When they were fenced in⁹⁸ they continuously permitted them more until they permitted them water in a cave⁹⁹ and the hot springs of Tiberias, but they did not permit bringing towels¹⁰⁰ linen bath towel.. Who permitted the bringing of linen cloths? Rebbi Ḥanina ben Aqabia, as it was stated¹⁰¹ 8 (Note 115), *Sukkah* 1:9 (52c line 32); in the Babli *Eruvin* 87a.: Rebbi Ḥanina ben Aqabia permitted three things. He permitted seaweed¹⁰², he permitted the balcony¹⁰³, and he permitted bringing linen cloths. footnotes: ⁹³ A different version is in the Babli, 40a, as baraita ⁹⁴ Greek καμῖνος, ὁ. ⁹⁵ The bathhouse. ⁹⁶ Lukewarm water, result of heating. It seems that “salt water” does not mean sea water but cold water, possibly from Lake Genezareth. ⁹⁷ Here starts another Genizah fragment edited by Ginsberg (pp. 76–79). ⁹⁸ The people of Tiberias observed all rabbinic “fences around the law.” ⁹⁹ Where there is no danger that it should have been heated artificially on the Sabbath. ¹⁰⁰ Latin linteum; ¹⁰¹ The statement appears three times in the Yerushalmi, here, and Eruvin ¹⁰² In the Babli: עֵצָה “wood branches, splinters”. Even though seaweed is naturally wet it is not prepared for impurity (Chapter 1, Note 316) and may be used as insulating material to keep food warm for the Sabbath. ¹⁰³ If a house is built on a lake shore (or sea shore) and a balcony extends over the water, if the floor of the balcony has an opening through which a pail can be lowered into the water he permits to draw water through the opening on the Sabbath even though there is little likelihood that the water drops drawn were below the balcony at the beginning of the Sabbath. ###### Jerusalem Talmud Shabbat 3:3:8 [Jerusalem Talmud Shabbat 3:3:8](https://torahapp.org/share/book/Jerusalem%20Talmud%20Shabbat/r/3:3:8) תַּמָּן תַּנִּינָן. הָרוֹחֵץ בִּמְעָרָה אוֹ בְּמֵי טִיבֵרְיָא מִסְתַּפֵּג אֲפִילוּ בְעֶשֶׂר לוּנְטִיּוֹת וְלֹא יְבִיאֵם בְּיָדוֹ. שְׁמוּאֵל אָמַר. מַה יַעֲבִיד הָדֵין סַבּוֹרָא דְלָא יְלִיף וְלָא שִׁימֵּשׁ. וְהָדָא מַתְנִיתָא קוֹדֶם עַד שֶׁלֹּא הִתִּירוּ הֲבָאַת לוּנְטִיּוֹת. רִבִּי יִרְמְיָה וְרִבִּי זְעִירָה רַב יִהוּדָה בְשֵׁם שְׁמוּאֵל. רִבִּי הִתִּיר לוּנְטִיָאוֹת. תַּנֵּי. אֵין מִשְׁתַטְּפְין לֹא בַחַמִּין וְלֹא בַצּוֹנִין. אָמַר רִבִּי יוּדָה בַּר פָּזִי. וְדָא מַתְנִיתָא קוֹדֶם עַד שֶׁלֹּא הִתִּירוּ חֲכָמִים חַמֵּי טִיבֵּרִיָּא. דְּתַנֵּי הָרוֹחֵץ בְּחַמֵּי טִיבֵּרִיָּא הוּא מְזַלֵּף עַל עַצְמוֹ. אֲבָל אֲחֵרִים לֹא יִזַלְּפוּ לוֹ. רִבִּי שִׁמְעוֹן בֵּן מְנַסְּיָא אוֹמֵר. אַף הוּא לֹא יְזַלֵּף עַל עַצְמוֹ. מִפְּנֵי שֶׁהוּא מְרַבֶּה אֶת הַהֲבָל וּמְכַבֵּד אֶת הַקַּרְקַע. **Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:** There, we have stated¹⁰⁴: “If somebody bathes in a cave or in the waters of Tiberias he may dry himself even with ten linen towels¹⁰⁵ but may not bring them in his hand.” Samuel said, what should an opinionated person do who never studied and never served¹⁰⁶ 2:6 Notes 116–120.? This Mishnah was before they permitted to bring linen towels. Rebbi Jeremiah and Rebbi Zeˋira¹⁰⁷, Rav Jehudah in the name of Samuel: Rebbi permitted linen towels. It was stated: One takes a shower neither with hot water nor with cold water¹⁰⁸. Rebbi Jehudah bar Pazi said, this *baraita* was before the Sages permitted the hot springs of Tiberias¹⁰⁹, as it was stated: One who bathes in the hot springs of Tiberias may sprinkle on himself, but others may not sprinkle on him. Rebbi Simeon ben Menassia said, he may not even sprinkle on himself since he increases vapor and sweeps the floor. footnotes: ¹⁰⁴ Mishnah 22:8. ¹⁰⁵ It is forbidden to wring out water from a washcloth on the Sabbath. It also is forbidden to carry a washcloth from one’s house to the thermal bath through the public domain. The Mishnah seems to forbid even to bring a washcloth from the anteroom where people undress to the actual bath basin. If one is not afraid the person may actually wring out the water, why may he not bring his washcloth into the room where the bath is? ¹⁰⁶ Only a person inexperienced in talmudic discussion could ask such a question; cf. Peah ¹⁰⁷ One would have expected “R. Jeremiah, R. Zeˋira, Rav Jehudah in the name” but not student (R. Jeremiah) and teacher (R. Zeˋira) coordinated in the statement. ¹⁰⁸ On the Sabbath. Tosephta 3:4 (ed. Liebermann), in the name of R. Meïr; Babli 39b. ¹⁰⁹ While one may not heat water on the Sabbath, taking a shower in hot springs is permitted even if sprinkling the hot water on one’s body may induce sweating. ###### Jerusalem Talmud Shabbat 3:3:9 [Jerusalem Talmud Shabbat 3:3:9](https://torahapp.org/share/book/Jerusalem%20Talmud%20Shabbat/r/3:3:9) רִבִּי אָחָא בַּר יִצְחָק עָאַל מִיסְחֵי עִם בָּא בַּר מָמָל בִּטְרֵיס בר יטסס. חֲמַא חַד בַּר נַשׁ מַזְלִיף עַל גַּרְמֵיהּ. אָמַר לֵיהּ. כָּזֶה אָסוּר בַּשַּׁבָּת מִפְּנֵי שֶׁהוּא מְרַבֶּה אֶת הַהֲבָל וּמְכַבֵּד אֶת הַקַּרְקַע. רִבִּי אַבָּהוּ. חוֹרֵנִין מְזַלְּפִין וּנְפַל עֲלוֹי. וְהוּא אָמַר. וְהָא רִבִּי לְוָונְטִי עָאַל מִיסְחֵי עִם רִבִּי יוֹנָה. חֲמַא חַד בַּר נַשׁ מַזְלִיף עַל גַּרְמֵיהּ. אָמַר לֵיהּ. לֵית אֲנָן צְרִיכִין חָשְׁשִׁין לִיחִידַיָיא. **Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:** Rebbi Aḥa bar Isaac went bathing with Abba bar Mamal at the Three Graces¹¹⁰ reads the first word as טירם (*s*. *v.* 4טר) and explains as Latin *thermae*.. He saw a man sprinkling on himself. He told him, in this way it is forbidden on the Sabbath since he increases vapor and sweeps the floor¹¹¹. Rebbi Abbahu said, others were sprinkling and it fell on him¹¹². He answered, but Rebbi Levontin went bathing with Rebbi Jonah¹¹³. He saw a man sprinkling on himself. He told him, we do not have to be concerned about an isolated opinion¹¹⁴. footnotes: ¹¹⁰ This is Liebermann’s reading, Τρεῖς Χάριτες as a geographic name (?). Arukh ¹¹¹ He decides practice following R. Simeon ben Menassia. ¹¹² He follows the anonymous majority against R. Simeon ben Menassia. ¹¹³ The final decision made by an Amora of the last generation. ¹¹⁴ R. Simeon ben Menassia’s is an isolated opinion which cannot be followed. ###### Jerusalem Talmud Shabbat 3:3:10 [Jerusalem Talmud Shabbat 3:3:10](https://torahapp.org/share/book/Jerusalem%20Talmud%20Shabbat/r/3:3:10) רִבִּי יִצְחָק רוֹבָא עָאַל מִיסְחֵי עִם רִבִּי. אֲמַר לֵיהּ. מָהוּ מִיתֵּן צְלוֹחִיתָא גַּוְא עֲגַלְתָא. אֲמַר לֵיהּ. הָכָא גַו נַטְלָא הִיא נַעֲשֵׂית כִּכְלִי שֵׁינִי. **Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:** The Elder Rebbi Isaac¹¹⁵ went bathing with Rebbi. He asked him, may one put a flask in the circle¹¹⁶? He told him, put it in the draw-pot¹¹⁷ and it becomes a secondary vessel. footnotes: ¹¹⁵ In the Babli, R. Isaac bar Eudaimon. ¹¹⁶ If one visits the natural thermal bath on the Sabbath, may one take a flask of oil, and put it in the center near the hot spring’s spout to warm it? ¹¹⁷ There will be no problem if one scoops up the hot water in a vessel and then puts the flask of oil into that vessel. “Cooking” in the sense of the laws of the Sabbath occurs only in a primary vessel, one where heat flows from an outside source into it. A secondary vessel is one where heat flows out of it into the cooler surroundings; a secondary vessel never cooks in this sense. Babli 40b. ###### Jerusalem Talmud Shabbat 3:3:11 [Jerusalem Talmud Shabbat 3:3:11](https://torahapp.org/share/book/Jerusalem%20Talmud%20Shabbat/r/3:3:11) רִבִּי יַעֲקֹב בַּר אִידִי בְשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. שׁוֹאֲלִין הִילְכוֹת הַמֶּרְחָץ בְּבֵית הַמֶּרְחָץ וְהִילְכוֹת בֵּית הַכִּסֵּא בְּבֵית הַכִּסֵּא. כְּהָדָא רִבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר עָאַל מִיסְחֵי עִם רִבִּי מֵאִיר. אָמַר לֵיהּ. מַהוּ לְקַנֵּחַ. אָמַר לֵיהּ. אָסוּר. מַהוּ לְהַדִּיחַ. אָמַר לֵיהּ. אָסוּר. וְלֹא כֵן שְׁמוּאֵל שָׁאֵיל לְרַב. מָהוּ לַעֲנוֹת אָמֵן בְּמָקוֹם מְטונָּף. וְהוּא אָמַר. אָסוּר. וְאָסוּר דְּאָמְרִית לָךְ אָסוּר. אַשְׁכָּח תָּנָּא תַנֵּי. אֵין שׁוֹאֲלִין הִילְכוֹת הַמֶּרְחָץ בַּמֶּרְחָץ וְהִילְכוֹת הַכִּסֵּא בְּבֵית הַכִּסֵּא. **Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:** ¹¹⁸ 3:4, Notes 116–120 (**ע**). As a matter of principle it is forbidden to talk about holy matters at places where people are naked, as in the bathhouse, or which smell badly, as in an outhouse. The question is whether one may ask for urgently needed answers to questions at such a place. The question arises here because it is reported in the previous paragraph that Rebbi (and in this paragraph R. Meїr) answered a question in the hot springs of Tiberias when naked on the Sabbath. Rebbi Jacob bar Idi in the name of Rebbi Joshua ben Levi: One may ask about practice of the bath in the bathhouse and the practice of the toilet in the toilet. As the following: Rebbi Simeon ben Eleazar went bathing with Rebbi Meïr. He asked him, how about drying oneself with a towel? He told him, it is forbidden. How about rinsing? He told him, it is forbidden. But did not Samuel ask Rav, may one say Amen at a dirty place¹¹⁹? He told him: it is forbidden and it is forbidden for me to tell you it is forbidden. There was found a Tanna who stated: One does (not)¹²⁰ to Babli 40b. But since the quote comes in support of Rav who forbids, as against prior testimony of Rebbi, R. Meïr, and R. Joshua ben Levi who permit, probably the Leiden text is correct, the word should not be deleted, but practice has to follow Rebbi’s group; Babli 40b. ask about practice of the bath in the bathhouse and the practice of the toilet in the toilet. footnotes: ¹¹⁸ This paragraph is also in Avodah zarah ¹¹⁹ He asked at such a place of bad smell. ¹²⁰ Of our three sources, two do not have this word; their text is quoted by Naḥmanides and his student Rashba in their Novellae ###### Jerusalem Talmud Shabbat 3:3:12 [Jerusalem Talmud Shabbat 3:3:12](https://torahapp.org/share/book/Jerusalem%20Talmud%20Shabbat/r/3:3:12) אִם בְּיוֹם טוֹב כְּחַמִּין שֶׁהוּחַמּוּ בְּיוֹם טוֹב כול׳. חַמִּין שֶׁהוּחַמּוּ בְּיוֹם טוֹב וְכֵן חַמִּין שֶׁהוּחַמּוּ מֵעֶרֶב שַׁבָּת לַשַּׁבָּת. רַב וּשְׁמוּאֵל. חַד אָמַר. מַרְחִיץ בָּהֶן פָּנָיו יָדָיו וְרַגְלָיו. וְחָרָנָה אָמַר. מַרְחִיץ בָּהֶן כָּל גּוּפוֹ אֵיבָרִים אֵיבָרִים. וְלָא יָדְעִין מָאן אָמַר דָּא וּמָאן אָמַר דָּא. מִן מַה דְתַנֵּי שְׁמוּאֵל. מַרְחִיץ בָּהֶן פָּנָיו יָדָיו וְרַגְלָיו. הֲוֵי רַב דּוּ אָמַר. מַרְחִיץ בָּהֶן כָּל גּוּפוֹ אֵיבָרִים אֵיבָרִים. **Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:** ¹²¹ 2:5 (61c line 32) (**י**). Babli 40a.“If it is on a holiday it is like water heated on the holiday,” etc. Hot water heated on a holiday and similarly hot water heated on Friday for the Sabbath, Rav and Samuel, one said, one uses it to wash his face, hands, and feet, while the other said, one uses it to wash his entire¹²² 2:5, the expression “entire” is missing. Since *Ex.* 12:16 permits to prepare on a holiday what is eaten by everybody, and heating water for bathing is derived from the permission to heat water for consumption, he does not permit the use of a bathtub since the poor do not have bathtubs. Therefore it is necessary to wash each limb separately. body limb by limb. We did not know who said what but since Samuel stated, one uses it to wash his face, hands, and feet, it follows that it was Rav who said, one uses it to wash his entire body limb by limb. footnotes: ¹²¹ These paragraphs also are in Beṣah ¹²² In Beṣah ###### Jerusalem Talmud Shabbat 3:3:13 [Jerusalem Talmud Shabbat 3:3:13](https://torahapp.org/share/book/Jerusalem%20Talmud%20Shabbat/r/3:3:13) חַד פִילוֹסֹפִיוֹס שָׁאַל לְבַר קַפָּרָא. אַבְלָּט שָׁאַל לְלֵוִי סָרִיסָא. מוּתָּר לִשְׁתּוֹת וְאָסוּר לִרְחוֹץ. אָמַר לֵיהּ. אִם תִּרְאֶה סָרִיס מְחַבֵּק עִם אִשְׁתְּךָ שֶׁמָּא אֵינוֹ רַע לָךְ. אָמַר לֵיהּ אִין. אָמַר לֵיהּ. וּמָכִי הוּא לָהּ כְּלוּם. אָמַר לוֹ. שֶׁלֹּא תִתְפָּרֵץ. אָמַר לֵיהּ. וְהָכָא שֶׁלֹּא יִתְפָּרְצוּ כֵּיוָן שֶׁיָּצָא אָמְרוּ לוֹ תַלְמִידָיו. רִבִּי. לָזֶה דָּחִיתָה בְּקָנֶה. לָנוּ מָה אַתְּ מֵשִׁיב. אָמַר לוֹ. וַהֲלֹא כְּבָר נֶאֱמַר אַךְ אֲשֶׁר יֵאָכֵל לְכָל נֶפֶשׁ הוּא לְבַדּוֹ יֵעָשֶׂה לָכֶם. **Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:** A philosopher asked Bar Qappara; Ablat asked Levi the eunuch¹²³ 6:7 Note 115.: Is it¹²⁴ permitted for drinking but forbidden for taking a bath? He told him, if you saw an eunuch embracing your wife, would you not feel badly about it? He said, yes. He asked him, can he squeeze her¹²⁵ in any way? He said, that she should not get loose morals. He told him, here also that they should not get loose morals¹²⁶. After he left, his students told him, this one you pushed away with a stick; what do you answer us? He said to (him) [them]¹²⁷.: Is there not already written¹²⁸ 12:16. *only what is being eaten by everybody, this alone may be made by you.* footnotes: ¹²³ If this is not an intended slander then probably the word is a scribal error for Parisa; cf. Giṭṭin ¹²⁴ Water heated on the holiday. ¹²⁵ S. Liebermann thinks that this expression is not obscene but a shortening of מְנַכֶּה “deducts (from her value)”. ¹²⁶ This would imply that the rule is purely rabbinical. ¹²⁷ The word in brackets is from the text in Beṣah ¹²⁸ Ex. ###### Jerusalem Talmud Shabbat 3:3:14 [Jerusalem Talmud Shabbat 3:3:14](https://torahapp.org/share/book/Jerusalem%20Talmud%20Shabbat/r/3:3:14) מוּלְיָיר הַגָּרוּף שׁוֹתִין מִמֶּנּוּ בְּשַּבָּת. הָא אִם אֵינוּ גָרוּף לֹא. אָמַר רִבִּי שִׁיָין. מִפְּנֵי שֶׁהַגְּחָלִים נוֹגְעוֹת בְּגוּפוֹ. אָמַר רִבִּי חֲנִינָה בְרֵיהּ דְּרִבִּי הִילֵּל. מִפְּנֵי שֶׁהָרוּחַ נִכְנֶסֶת בְּגוּפוֹ וְהַגְּחָלִים בּוֹעֲרוֹת. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. מִפְּנֵי שֶׁהוּא עָשׂוּי פְרָקִים פְּרָקִים וְהוּא מִתְיָירֵא שֶׁמָּא נִתְאַכָּל דִּיבּוּקוֹ וְהוּא מוֹסִיף מַיִם. **Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:** “From a cleaned-out samowar⁹ n. “cooking vessel”. one drinks on the Sabbath.” Therefore not if it was not cleaned out. Rebbi Ashian said, because the coals touch its body¹²⁹. Rebbi Ḥanina the son of Rebbi Hillel said, because the wind enters its body and the coals will burn¹³⁰. Rebbi Yose ben Rebbi Abun said, because it was made in pieces; he is afraid that its glue was weathered away and he adds water¹³¹ footnotes: ⁹ Latin miliarium, -ii, ¹²⁹ As explained in Note 10, the coals are filled into the double bottom of the vessel. ¹³⁰ If there are air vents in opposite direction at the bottom, the coals will always burn. ¹³¹ Cf. Chapter 1, Note 365. ###### Jerusalem Talmud Shabbat 3:3:15 [Jerusalem Talmud Shabbat 3:3:15](https://torahapp.org/share/book/Jerusalem%20Talmud%20Shabbat/r/3:3:15) אַנְטִיכִי אַף עַל פִּי שֶׁגְּרוּפָה אֵין שׁוֹתִין מִמֶּנָּה. רִבִּי חֲנַנְיָה רִבִּי יוֹסֵי רִבִּי אָחָא אַבָּא בְשֵׁם רִבִּי יוֹחָנָן. מִפְּנֵי שֶׁהִיא מִתְחַמֶּמֶת מִכָּתְלֶיהָ. רַבָּנִן דְּקַיְסָרִין רַב הוּנָא בְשֵׁם רַב. אִם הָיְתָה גְרוּפָה וּפְתוּחָה מוּתָּר. **Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:** “From an Antiochean vessel¹⁰ was that the latter had a small container for coals at its bottom but the Antiochian a large one which kept heat for a very long time. one does not drink even if it is cleaned out.” Rebbi Ḥananiah, Rebbi Yasa¹³², Rebbi Aḥa Abba in the name of Rebbi Joḥanan, because it is heated from its walls¹³³. The rabbis of Caesarea, Rav Huna in the name of Rav: If it was cleaned out and open it is permitted¹³⁴. footnotes: ¹⁰ It seems that the difference between an Antiochian vessel and a miliarium ¹³² Following G for reasons of chronology. ¹³³ Which makes it a primary vessel (Note 117) in which heating is a biblical prohibition. ¹³⁴ The Babli disagrees, 41b. ###### Jerusalem Talmud Shabbat 3:4:1 [Jerusalem Talmud Shabbat 3:4:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Shabbat/r/3:4:1) **משנה:** הַמֵּיחַם שֶׁפִּינָּהוּ לֹא יִתֵּן לְתוֹכוֹ מַיִם צוֹנִין בִּשְׁבִיל שֶׁיֵיחַמּוּ אֲבָל נוֹתֵן הוּא לְתוֹכוֹ וּלְתוֹךְ הַכּוֹס כְּדֵי לְהַפְשִׁירָן. **Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:** **MISHNAH:** One may not put cold water into a hot water container which was removed¹¹ in order to heat it but one may put into it or into a cup to make it lukewarm. footnotes: ¹¹ It is not clear whether this means that the vessel was removed from the fire or the boiling water removed from the vessel. ###### Jerusalem Talmud Shabbat 3:4:2 [Jerusalem Talmud Shabbat 3:4:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Shabbat/r/3:4:2) **הלכה:** מֵיחַם שֶׁפִּינָּהוּ לֹא יִתֵּן לְתוֹכוֹ צוֹנִין כול׳. רִבִּי בָּא בַּר בְּרֵיהּ דְּרִבִּי חִיָיה בַּר בָּא. רִבִּי חִיָיא בְשֵׁם רִבִּי יוֹחָנָן. לֹא שָׁנוּ אֶלָּא לְתוֹךְ הַכּוֹס. הָא לְתוֹכוֹ לֹא. אָמַר רִבִּי מָנָא. קַשִּׁיֵיתָהּ קוֹמֵי רִבִּי בָּא. לֹא תָנֵּי רִבִּי יוֹחָנָן עַל סוֹפָא לֹא תָנֵּי עַל רֵישָׁא. בִּשְׁבִיל שֶׁיֵיחַמּוּ. הָא לְהַפְשִׁירָן לֹא. אָתָא רִבִּי בָּא בַּר כַּהֲנָא רִבִּי חִיָיא בַּר אַשִּׁי בְשֵׁם רִבִּי. אִם לְחַמְמָן אָסוּר. אִם לְהַפְשִׁירָן מוּתָּר. **Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:** **HALAKHAH:** Mishnah: “One may not put cold water into a hot water container which was removed¹¹,” etc. Rebbi Abba the (son of the)¹³⁵ son of Rebbi Ḥiyya bar Abba, Rebbi Ḥiyya¹³⁶ in the name of Rebbi Joḥanan: they stated this only for a cup, therefore not into itself. Rebbi Mana said, I objected before Rebbi Abba [the son of Rebbi Ḥiyya bar Abba]¹³⁷: Rebbi Joḥanan could not have stated this on the first part [of the Mishnah] nor on the second part! “In order to heat it”, therefore to make it lukewarm is permitted¹³⁸. There came Rebbi Abba bar Cahana, Rebbi Ḥiyya bar Ashi in the name of (Rebbi) [Rav]¹³⁹. If to heat it¹⁴⁰, it is forbidden, if to make it lukewarm it is permitted. footnotes: ¹¹ It is not clear whether this means that the vessel was removed from the fire or the boiling water removed from the vessel. ¹³⁵ To be deleted with the text of G. ¹³⁶ He is R. Ḥiyya bar Abba. ¹³⁷ To be added with the text of G. ¹³⁸ R. Joḥanan must want to say something which is not explicit in the Mishnah. But the second part of the sentence of the Mishnah says explicitly that one may put cold water into the container to make it lukewarm; the only prohibition is to put in there a small amount of cold water which would become really hot (Babli 41a). The same conclusion can be drawn from the first clause in the sentence. ¹³⁹ The correct version [in brackets] is from G, against the reading of the Leiden ms. Rav Ḥiyya bar Ashi was Rav’s student. ¹⁴⁰ In G: “In order to harden it”, turning iron into steel by immersing the hot iron into a cold bath. This is an industrial process biblically forbidden on the Sabbath as “hitting with a hammer” (the expression for “finishing a production process.”) ###### Jerusalem Talmud Shabbat 3:4:3 [Jerusalem Talmud Shabbat 3:4:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Shabbat/r/3:4:3) תַּנֵּי. נוֹתְנִין חַמִּין לְתוֹךְ צוֹנִין אֲבָל לֹא צוֹנִין לְתוֹךְ חַמִּין. כְּדִבְרֵי בֵית שַׁמַּי. וּבֵית הִלֵּל אוֹמְרִים. בֵּין חַמִּין לְתוֹךְ צוֹנִין בֵּין צוֹנִין לְתוֹךְ חַמִּין מוּתָּר. בַּמֶּה דְבָרִים אֲמוּרִין. בְּכּוֹס. אֲבָל בְּאַמְבַּטֵּי חַמִּין לְתוֹךְ צוֹנִין מוּתָּר וְצוֹנִין לְתוֹךְ חַמִּין אָסוּר. וְרִבִּי שִׁמְעוֹן מַתִּיר. אַתְיָא דְּרַב כְּרִבִּי שִׁמְעוֹן בֶּן מְנַסְיָא וְרִבִּי יוֹחָנָן כְּרִבִּי יוֹחָנָן בֶּן נוּרִי. תַּנֵּי. רִבִּי יוֹחָנָן בֶּן נוּרִי אוֹסֵר. מְמַלֵּא הוּא אָדָם חָבִית שֶׁלְּמַיִם וְנוֹתְנָהּ כְּנֶגֶד הַמְדוּרָה. לֹא בִשְׁבִיל שֵׁתֵּיחַם אֶלָּא בִשְׁבִיל שֶׁתָּפִיג צִינָּתָהּ. יוֹרֵד הוּא אָדָם וְטוֹבֵל בְּצוֹנִין וְעוֹלֶה וּמִתְחַמֵּם כְּנֶגֶד הַמְדוּרָה. דִּבְרֵי רִבִּי מֵאִיר. וַחֲכָמִים אוֹסְרִין. יְאוּת אָמַר רִבִּי מֵאִיר. וּמַה טַעֲמוֹן דְּרַבָּנִן. יֶיבָא כַּיי דָּמַר רִבִּי זְעִירָא בְשֵׁם רַב יְהוּדָה. מוּתָּר לְהַפְשִׁיר בְּמָקוֹם שֶׁהַיָּד שׁוֹלֶטֶת. וְאָסוּר לְהַפְשִׁיר בְּמָקוֹם שֶׁאֵין הַיָּד שׁוֹלֶטֶת. וַאֲפִילוּ בְּמָקוֹם שֶׁאֵין הַיָּד שׁוֹלֶטֶת עַד אֵיכָן. רִבִּי יוּדָה בַּר פַּזִי רִבִּי סִימוֹן בְשֵׁם רִבִּי יוֹסֵי בֶן חֲנִינָה. עַד שֶׁיְּהֵא נוֹתֵן יָדוֹ לְתוֹכָהּ וְהִיא נִכְוִית. **Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:** It was stated¹⁴¹: “One may add hot water to cold but not cold to hot¹⁴², following the words of the House of Shammai. But the House of Hillel say, whether hot to cold or cold to hot it is permitted. When has this been said? Into a cup¹⁴³, but into a bathtub¹⁴⁴ hot to cold is permitted but cold to hot is forbidden, and Rebbi Simeon [ben Menassia]¹⁴⁵ permits¹⁴⁶.” Rav comes following Rebbi Simeon ben Menassia and Rebbi Joḥanan following Rebbi Joḥanan ben Nuri. It was stated: “Rebbi Joḥanan ben Nuri forbids.” ¹⁴⁷“A person may fill an amphora full of water and put it close to the pyre, not that it become hot but to disperse its coldness. A person may immerse himself in cold water, come out and warm himself next to the pyre, the words of Rebbi Meïr, but the Sages forbid.” Rebbi Meïr says it correctly; what is the rabbis’ reason? ¹⁴⁸ It should come as what Rebbi Zeˋira said in the name of Rav Jehudah: It is permitted to make lukewarm at a place where the hand rules²⁴ 6:10) “to jump”, decreeing that the pot may be returned to the stove only if “the hand does *not* jump”, it is not so hot that one needs a potholder. It seems that under the influence of Greek, in the mouth of the Galileans the word *šōleṭet* sounded to Babylonian ears as *sōledet*.; it is forbidden to make lukewarm at a place where the hand does not rule. ¹⁴⁹ 1:6 (Notes 160–179) (**מ**). Even how far “where the hand does not rule”? Rebbi Jehudah bar Pazi, Rebbi Simon in the name of Rebbi Yose ben Ḥanina: Up to where he puts his hand and it is burned¹⁵⁰. footnotes: ¹⁴¹ Babli 42a. ¹⁴² The House of Shammai hold that the matter which is in a vessel always dominates what is added to it; therefore hot water always will heat, which is forbidden, and cold water always will cool, which is permitted. ¹⁴³ A small quantity which never could heat so much that it could not be touched. ¹⁴⁴ Greek ἐμβατή, ἡ “bath”. ¹⁴⁵ Added from G; necessary by the following text. ¹⁴⁶ In the Babylonian sources: “forbids”. ¹⁴⁷ Babli 40b, Tosephta 3:5 (ed. Liebermann). The position attributed here to R. Meïr there is anonymous. ¹⁴⁸ Cf. Notes 25,26. ²⁴ If the pot can be handled with bare hands, without a potholder, there are no restriction on where the pot is put.The Babli uses the rare biblical word סולדת (Job ¹⁴⁹ From here on there exists a parallel in Maˋserot ¹⁵⁰ The Babli is more restrictive. ###### Jerusalem Talmud Shabbat 3:4:4 [Jerusalem Talmud Shabbat 3:4:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Shabbat/r/3:4:4) הַכֹּל מוֹדִין בְּכֶלִי שֵׁינִי שֶׁהוּא מוּתָּר. מַה בֵּין כֶּלִי רִאשׁוֹן מַה בֵּין כֶּלִי שֵׁינִי. אָמַר רִבִּי יוֹסֵי. כָּאן הַיָּד שׁוֹלֶטֶת וְכָאן אֵין הַיָּד שׁוֹלֶטֶת. אָמַר רִבִּי יוֹנָה. כָּאן וְכָאן אֵין הַיָּד שׁוֹלֶטֶת. אֶלָּא עָשׂוּ הַרְחֵק לְכֶלִי רִאשׁוֹן וְלֹא עָשׂוּ הַרְחֵק לְכֶלִי שֵׁינִי (מתני׳. הָאִילְפָס וְהַקְּדֵירָה שֶׁהֶעֱבִירָן מְרוּתָּחִין כול׳.) אָמַר רִבִּי מָנָא. הָהֵן פִּינְכָּא דְאוֹרִזָא מְסַיֵיעַ לְאַבָּא. הָהֵן פִּינְכָּא דִגְרִיסָא מְסַיֵיעַ לֵיהּ לְאַבָּא. דְּאַתְּ מְפַנֵּי לֵיהּ מִן אָתָר לָאָתָר. וְעַד כְּדוֹן הוּא רוֹתֵחַ. **Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:** Everybody agrees that a secondary vessel¹¹⁷ is permitted¹⁵⁰. What is the difference between a primary and a secondary vessel? Rebbi Yose said, here the hand rules, there the hand does not rule¹⁵¹. Rebbi Jonah said, in neither case does the hand rule. But they forced distance for a primary vessel¹⁵²; they did not force distance for a secondary vessel. (Mishnah: “Into a pan¹² or a pot which was taken off the fire boiling,” etc.)¹⁵³ Rebbi Mana said, a pot of rice supports my father, a pot of groats supports my father¹⁵⁴, for you move them from place to place and they still are boiling hot. footnotes: ¹¹⁷ There will be no problem if one scoops up the hot water in a vessel and then puts the flask of oil into that vessel. “Cooking” in the sense of the laws of the Sabbath occurs only in a primary vessel, one where heat flows from an outside source into it. A secondary vessel is one where heat flows out of it into the cooler surroundings; a secondary vessel never cooks in this sense. Babli 40b. ¹⁵⁰ The Babli is more restrictive. ¹⁵¹ Babli 40b. ¹⁵² Since a primary vessel may cook in a biblically forbidden way, rabbinically activities which do not qualify as cooking by biblical standards also are forbidden. There is no reason to be restrictive for secondary vessels. ¹² Greek λοπάς, -άδος, ἡ. ¹⁵³ This sentence, missing in G, should be moved as headlines to the next paragraph. ¹⁵⁴ R. Jonah. ###### Jerusalem Talmud Shabbat 3:5:1 [Jerusalem Talmud Shabbat 3:5:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Shabbat/r/3:5:1) **משנה:** הָאִילְפָס וְהַקְּדֵירָה שֶׁהֶעֱבִירָן מְרוּתָּחִין לֹא יִתֵּן לְתוֹכָן תַּבְלִין אֲבָל נוֹתֵן הוּא לְתוֹךְ הַקְּעָרָה אוֹ לְתוֹךְ הַתַּמְחוּי. רִבִּי יְהוּדָה אוֹמֵר לַכֹּל הוּא נוֹתֵן חוּץ מִדָּבָר שֶׁיֶּשׁ בּוֹ חוֹמֶץ וָצִיר: **Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:** **MISHNAH:** Into a pan¹² or a pot which was taken off the fire boiling one should not give spices¹³ but one may give them into the bowl or into the tray. Rebbi Jehudah says, one may put them in everything except what contains vinegar or fish sauce¹⁴. footnotes: ¹² Greek λοπάς, -άδος, ή. ¹³ Nothing fresh can be put into a cooking pot on the Sabbath. Spices can be put into a serving pot which never was on the fire, since they do not need cooking to be seasoning. ¹⁴ These will actually cook the spices when hot even if not on the fire. ###### Jerusalem Talmud Shabbat 3:5:2 [Jerusalem Talmud Shabbat 3:5:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Shabbat/r/3:5:2) **הלכה:** מָהוּ לִיתֵּן תַּבְלִין מִלְּמַטָּה וְלַעֲרוֹת עֲלֵיהֶן מִלְּמַעֲלָה. רִבִּי יוֹנָה אָמַר. אָסוּר. וְעִירּוּי כְּכֶלִי רִאשׁוֹן הוּא. חֵיילֵיהּ דְּרִבִּי יוֹנָה מִן הָדָא. אֶחָד שֶׁבִּישֵּׁל בּוֹ אֶחָד שֶׁעֵירָה לְתוֹכוֹ רוֹתֵחַ. אָמַר רִבִּי יוֹסֵי. תַּמָּן כְּלֵי חֶרֶס בּוֹלֵעַ. תַּבְלִין אֵינָן מִתְבַּשְּׁלִין. הָתִיב רִבִּי יוֹסֵי בֵירִבִּי בּוּן. וְהָתַנֵּי אַף בִּכְלֵי נְחוֹשֶׁת כֵּן. אִית לָךְ לְמֵימַר. כְּלֵי נְחוֹשֶׁת בּוֹלֵעַ. **Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:** **HALAKHAH:** May one put spices at the bottom and pour on them from above¹⁵⁵? Rebbi Jonah said, it is forbidden and pouring confers the status of primary vessel. The force of Rebbi Jonah comes from this¹⁵⁶ 11:7. *Lev.* 6:21 precribes that pottery vessels after being used to cook a *ḥaṭṭat* sacrifice must be broken and metal vessels cleansed and washed. The Mishnah explicitly includes pouring hot water in the biblical definition of “cooking”.: “Both vessels used for cooking or into which it was poured boiling.” Rebbi Yose said, there a pottery vessel absorbs; spices are not cooked¹⁵⁷ 1–16, pp. 404–407, New York 1991.. Rebbi Yose ben Rebbi Abun objected: Did we not state¹⁵⁸ 7(1). The argument is that *Lev*. 6:21 reads a passive “a pottery vessel in which something has been cooked”, not “in which one cooked”. This is taken to mean that one cooks in, not by the vessel. In that case, the vessel is really “secondary vessel” since its walls do not transfer heat to the meat being cooked. The only case one can think of is pouring boiling water into the vessel. Since the argument of R. Yose does not work for metal pots, R. Jonah is justified., “the same holds for brass vessels.” Can one say that brass vessels absorb? footnotes: ¹⁵⁵ Since the Mishnah forbids putting spices in a pot not on a fire but still boiling hot. ¹⁵⁶ Mishnah Zevaḥim ¹⁵⁷ It is generally agreed that pottery must be broken because it absorbs particles from the sacrifice which on the following day become forbidden. Cf. J. Milgrom, Leviticus ¹⁵⁸ Sifra Ṣaw, Pereq ###### Jerusalem Talmud Shabbat 3:5:3 [Jerusalem Talmud Shabbat 3:5:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Shabbat/r/3:5:3) מָהוּ לַעֲרוֹת מִן הַקִּילוּחַ. אָמַר רִבִּי חֲנַנְיָה בְּרֵיהּ דְּרִבִּי הִלֵּל. מַחֲלוֹקֶת רִבִּי יוֹנָה וְרִבִּי יוֹסֵי. רִבִּי יִצְחָק בַּר גּוּפְתָא בְעָא קוֹמֵי רִבִּי מָנָא. עָשָׂה כֵן בַּשַּׁבָּת חַיָיב מִשּׁוּם מְבַשּׁל. עָשָׂה כֵן בְּבָשָׂר בְּחָלָב חַיָיב משּׁוּם מְבַשּׁל. אָמַר לֵיהּ. כַּיי דָמַר רִבִּי זְעִירָא. וְאֵי זֶהוּ חָלוּט בָּרוּר. כָּל שֶׁהָאוּר מְהַלֵּךְ תַּחְתָּיו. וָכָא אֵי זֶהוּ תַבְשִׁיל בָּרוּר. כָּל שֶׁהָאוּר מְהַלֵּךְ תַּחְתָּיו. **Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:** Can one pour in from a stream¹⁵⁹? Rebbi Ḥanina, the son of Rebbi Hillel, said, the disagreement of Rebbi Jonah and Rebbi Yose. Rebbi Isaac bar Gufta asked before Rebbi Mana: If he did this on the Sabbath, is he guilty because of cooking? If he did this with meat and milk¹⁶⁰23:19, 34:26, *Deut.* 14:21) with emphasis on cooking., is he guilty because of cooking? He said to him, parallel to what Rebbi Zeˋira said, what is certainly a dumpling¹⁶¹? Only if fire burned underneath it. So here also, what is certainly¹⁶² a cooked dish? Only if fire burned underneath it. footnotes: ¹⁵⁹ If boiling water was poured in a stream coming from a vessel much higher than the receiving one, do we say that the water in the receiving pot certainly is no longer boiling? ¹⁶⁰ The prohibition of combining milk and meat together is given three times (Ex. ¹⁶¹ Small pieces of dough cooked in boiling water. ¹⁶² Pouring hot water over food on the Sabbath or pouring boiling milk over meat not over the fire are rabbinical prohibitions. ###### Jerusalem Talmud Shabbat 3:5:4 [Jerusalem Talmud Shabbat 3:5:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Shabbat/r/3:5:4) רִבִּי יוּדָה אוֹמֵר. לַכֹּל הוּא נוֹתֵן. חוּץ מִדָּבָר שֶׁיֶּשׁ בּוֹ חוֹמֶץ וָצִיר. עַל דַּעְתֵּיהּ דְּרִבִּי יוּדָה. מֶלַח בְּצִיר. יַיִן בְּחוֹמֶץ. **Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:** “Rebbi Jehudah says, one may put them in everything except what contains vinegar or fish sauce¹⁴.” In the opinion of Rebbi Jehudah, salt is like¹⁶³ fish sauce and wine¹⁶⁴ 1:7 show that R. Jehudah holds that fish sauce and wine cure and, therefore, act as if cooking. Cf. Babli 42b. like vinegar. footnotes: ¹⁴ These will actually cook the spices when hot even if not on the fire. ¹⁶³ The translation follows G and מ. ¹⁶⁴ Since the Mishnah here and Maˋserot ###### Jerusalem Talmud Shabbat 3:6:1 [Jerusalem Talmud Shabbat 3:6:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Shabbat/r/3:6:1) **משנה:** אֵין נוֹתְנִין כֶּלִי תַּחַת הַנֵּר לְקַבֵּל בּוֹ אֶת הַשֶּׁמֶן וְאִם נְתָנוֹ מִבְּעוֹד יוֹם מוּתָּר. וְאֵין נֵיאוֹתִין מִמֶּנּוּ לְפִי שֶׁאֵינוֹ מִן הַמּוּכָן. **Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:** **MISHNAH:** One does not put a vessel under the light to catch the oil but when he put it there when it still was daylight it is permitted. One may not use it because it is not prepared¹⁵. footnotes: ¹⁵ If edible oil was used as fuel, at the start of the Sabbath it was fuel, not food, and cannot be used as food on the Sabbath (Chapter 2, Note 23). ###### Jerusalem Talmud Shabbat 3:6:2 [Jerusalem Talmud Shabbat 3:6:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Shabbat/r/3:6:2) **הלכה:** אֵין נוֹתְנִין כֶּלִי תַּחַת הַנֵּר לְקַבֵּל בּוֹ אֶת הַשֶּׁמֶן. וְאִם נוֹתְנִין מִבְּעוֹד יוֹם מוּתָּר. וְאֵין נֵיאוֹתִין מִמֶּנּוּ לְפִי שֶׁאֵינוֹ מִן הַמּוּכָן. רִבִּי חַגַּי בָעֵי. כָּבָה מִבְּעוֹד יוֹם וְנִתְוָדַע לוֹ מִשֶּׁחֲשֵׁיכָה. חֲבֵרַיָיא בָעֵי. כָּבָה בַשַּׁבָּת זוֹ וְנִתְוָדַע לוֹ בַּשַּׁבָּת הַבָּאָה. אָמַר רִבִּי יוֹחָנָן. אֵין לָךְ דָּבָר שֶׁהוּא בְעֵינוֹ וְאֵינוֹ בַהֲכֵנוֹ אֶלָּא דָבָר אֶחָד בִּלְבַד. הָתִיב רִבִּי לָעְזָר. הֲרֵי שֶׁמֶן בְּנֵר הַרֵי בְעֵינוֹ הוּא וְאֵינוּ בַהֲכֵינוֹ. לְכָךְ נְתָנוֹ מִשָּׁעָה רִאשׁוֹנָה שֶׁיִּכָּלֶה בַנֵּר. הָתִיב רֵישׁ לָקִישׁ. הֲרֵי חִטִּין בִּזְרִיעָה בְּעֵינָן הֵן וְאֵינוֹ בַהֲכֵנוֹ. לְכָךְ נְתָנוֹ מִשָּׁעָה רִאשׁוֹנָה שֶׁיִּכְלוּ בַקַּרְקַע. הָתִיבוֹן. הֲרֵי בֵצִים לָאֶפְרוֹחִים הֲרֵי בְעֵיינָן הֵן וְאֵינָן בַּהֲכֵנָן. לְכָךְ נְתָנָן מִשָּׁעָה רִאשׁוֹנָה שֶׁיֵיעָשׂוּ אֶפְרוֹחִין. הָתִיב רִבִּי יִרְמְיָה. הֲרֵי עִיטּוּרֵי סוּכָּה הֲרֵי בְעֵיינָן הֵן וְאֵינָן בַּהֲכֵנָן. שַׁנְיָיא הִיא. דְּאָמַר רִבִּי אַבָּמָרִי אָחוֹי דְרִבִּי יוֹסֵה. כָּל שִׁבְעָה הֵן בְּטֵילִין עַל גַּב סוּכָּה. מִיכָּן וָהֵילָךְ בַּהֲכֵנוֹ הֵן. הָתִיב רִבִּי חִינְנָא. הֲרֵי מוּכִּין שֶׁנִּתְפַּזְּרוּ הֲרֵי בְעֵיינָן הֵן וְאֵינָן בַּהֲכֵנָן הָכָא בְכֵלִים. וּמַה דְאַתְּ אָמַר תַּמָּן בָאֲכָלִין. הָתִיב רִבִּי נָסָא. הֲרֵי מוּקְצֶה שֶׁיָּבַשׁ וְלֹא נָגַע בּוֹ הַרֵי הוּא בְעֵינוֹ וְאֵינוֹ בַהֲכֵנוֹ. הָכָא בְכֵלִים. וּמַה דְאַיתְּמַר תַּמָּן בָאֲכָלִין. **Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:** **HALAKHAH:** “One does not put a vessel under the light to catch the oil but when he put it there when it still was daylight it is permitted. One may not use it because it is not prepared¹⁵,” etc. Rebbi Ḥaggai asked, if it burned out when it still was day but he realized it only after it was dark¹⁶⁶? The colleagues asked: If it burned out on this Sabbath but he realized it only afterwards on the Sabbath?¹⁶⁷ Rebbi Joḥanan said, nothing in its natural form¹⁶⁸ is not prepared except one item. Rebbi Eleazar objected: Is not oil in the lamp in its natural state, nevertheless it is not prepared! It was put there from the start to be used up in the lamp¹⁶⁹. Rebbi Simeon ben Laqish objected: Is not seed grain in its natural form, nevertheless it is not prepared! It was put there from the start to be used up in the ground. They objected: Are there not eggs used for chicks which are in their natural form, nevertheless they are not prepared! They were put there from the start to become chicks. Rebbi Jeremiah objected: Are there not *Sukkah* decorations which are in their natural form, nevertheless they are not prepared! There is a difference, as Rebbi Abba Mari, Rebbi Yose’s brother, said: For the seven days they become insignificant in the *Sukkah*. Afterwards they are prepared¹⁷⁰, the decorations even if edible become part of the building. Taking them on holiday or Sabbath would be equivalent to tearing down a part of the *sukkah*. But after the holiday they are simply fruits hanging on the wall which can be taken at any moment.. Rebbi Ḥinena objected: Is not lint which was scattered in its natural state, nevertheless it is not prepared! Here about vessels; what we said there about food¹⁷¹. Rebbi Nasa objected, are there not figs put out to ferment¹⁷² and not intended to be food on this Sabbath., which dried but he did not touch, in their natural form, nevertheless they are not prepared! ¹⁷³ figs on the roof. Here about vessels; what we said there about food. footnotes: ¹⁵ If edible oil was used as fuel, at the start of the Sabbath it was fuel, not food, and cannot be used as food on the Sabbath (Chapter 2, Note 23). ¹⁶⁶ Objectively the light was not burning at nightfall; from this point of view there would be no obstacle to move the lamp for some legitimate purpose on the Sabbath and to use the remainder of the oil even for food. But since in his mind it was off limits at sundown it might be forbidden to him and permitted to everybody else. ¹⁶⁷ If the answer to R. Ḥaggai’s question would be that it is permitted to him, what if it was burning into the Sabbath and he put a vessel there to catch any drippings from the lamp when it already was burned out. His intention was that the vessel should then be forbidden to be moved on the Sabbath but the objective reality was that nothing happened, and the vessel remains empty. The questions are not answered. ¹⁶⁸ Any food which may be eaten as is (therefore not food subject to heave and tithes which had not been taken) is automatically “prepared” in the sense of the Sabbath (Chapter 2, Note 23). ¹⁶⁹ While olive or sesame oil can be used either as food or as fuel, once it was actually used as fuel it is no longer food. The same holds for seed grain which actually was used as seed. ¹⁷⁰ Since it is generally accepted that decorations belong to a sukkah ¹⁷¹ Lint fibers were used as insulating material to keep food warm for the Sabbath noon lunch. If it was dispersed, it cannot be used for another purpose on this Sabbath. But non-food items never were included in R. Joḥanan’s statement. ¹⁷² The technical term for anything which cannot be moved on the Sabbath is מוּקְצֶה. The root קיץ means “to cut into pieces,” mainly figs for the preparation of fig cakes. The cut-up figs are spread on the roof to ferment in their juice. During the fermentation process they are inedible as such a paradigm for things not ready for use. The question is about fig cakes whose fermentation process was terminated and which are dried and ready as food, but they are out of sight on the roof as muqṣeh ¹⁷³ As S. Liebermann has pointed out, the text (even though confirmed by G) needs some re-arranging. The quote of the Mishnah clearly is out of place here and belongs to the following paragraph. The answer written down for the question of R. Nasa refers to the question of R. Ḥiyya bar Ada; the answer given to the latter’s question belongs here; the one exception that R. Joḥanan makes to his rule refers to muqṣeh ###### Jerusalem Talmud Shabbat 3:7:1 [Jerusalem Talmud Shabbat 3:7:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Shabbat/r/3:7:1) **משנה:** מְטַלְטְלִין נֵר חָדָשׁ אֲבָל לֹא יָשָׁן. רִבִּי שִׁמְעוֹן אוֹמֵר כָּל הַנֵּירוֹת מִיטַּלְטְלִין חוּץ מִן הַנֵּר הַדָּלֵק בַּשַּׁבָּת. **Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:** **MISHNAH:** One moves a new light but not a used one; Rebbi Simeon says one may move any light except one which was burning on the Sabbath. ###### Jerusalem Talmud Shabbat 3:7:2 [Jerusalem Talmud Shabbat 3:7:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Shabbat/r/3:7:2) **הלכה:** מְטַלְטְלִין נֵר חָדָשׁ אֲבָל לֹא יָשָׁן כול׳. הָתִיב רִבִּי חִיָיא בַּר אָדָא. וְהָא תַנִּינָן. כּוֹפִין סַל לִפְנֵי הָאֶפְרוֹחִין שֶׁיַּעֲלוּ וְשֶׁיֵּרְדוּ. אָמְרִין. הָדָא דְרִבִּי יוֹחָנַן. **Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:** **HALAKHAH:** (Mishnah: “One moves a new light but not a used one;” etc.) Rebbi Ḥiyya bar Ada objected: Did we not state¹⁷⁴, “one turns a basket upside down in front of the chicks that they may climb up and down”? They said, this is the one of Rebbi Joḥanan¹⁷³ figs on the roof.. footnotes: ¹⁷⁴ Mishnah Šabbat 18:2. The moment the basket becomes part of the chicken coop it cannot be moved on the Sabbath. ¹⁷³ As S. Liebermann has pointed out, the text (even though confirmed by G) needs some re-arranging. The quote of the Mishnah clearly is out of place here and belongs to the following paragraph. The answer written down for the question of R. Nasa refers to the question of R. Ḥiyya bar Ada; the answer given to the latter’s question belongs here; the one exception that R. Joḥanan makes to his rule refers to muqṣeh ###### Jerusalem Talmud Shabbat 3:7:3 [Jerusalem Talmud Shabbat 3:7:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Shabbat/r/3:7:3) דְּתַנֵּי. כָּל הַנֵּירוֹת מִטַּלְטְלִין חוּץ מִן הַנֵּר הַדָּלֵק בַּשַּׁבָּת. דִּבְרֵי רִבִּי מֵאִיר. רִבִּי יוּדָה אוֹמֵר. נֵר חָדָשׁ מוּתָּר לְטַלְטְלוֹ. וְיָשָׁן אָסוּר לְטַלְטְלוֹ. רִבִּי שִׁמְעוֹן אוֹמֵר. כָּל הַנֵּרוֹת מִיטַּלְטְלִין חוּץ מִן הַנֵּר הַדָּלֵק בַּשַּׁבָּת. כָּבָה. מוּתָּר לְטַלְטְלוֹ. **Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:** As it was stated¹⁷⁵: “All lights may be moved except the light which was burning on the Sabbath, the words of Rebbi Meïr. Rebbi Jehudah says, it is permitted to move a new light but forbidden to move an old one¹⁷⁶ on the Sabbath.. Rebbi Simeon says, all lights may be moved except the light which was burning on the Sabbath; if it burned out it is permitted to move it¹⁷⁷.” footnotes: ¹⁷⁵ Babli 44a, Tosephta 3:15 (ed. Liebermann). ¹⁷⁶ A light which never had been used may be moved on the Sabbath but one which had been used is disgusting; he considers everything disgusting as muqṣeh ¹⁷⁷ In contrast to R. Meïr he allows a light to be moved after it stopped burning. ###### Jerusalem Talmud Shabbat 3:7:4 [Jerusalem Talmud Shabbat 3:7:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Shabbat/r/3:7:4) רִבִּי יִרְמְיָה וְרִבִּי בָּא תְּרֵיהוֹן בְּשֵׁם רִבִּי יוֹחָנָן. חַד אָמַר. דִּבְרֵי רִבִּי מֵאִיר. כָּל הַמְיוּחַד לְאִיסּוּר אָסוּר. וְחוֹרָנָה אָמַר. כָּל שֶׁיִיחֲדוֹ לְאִיסּוּר אָסוּר. וְלָא יָדְעִינָן מָאן אָמַר דָּא וּמָאן אָמַר דָּא. מִן מַה דָמַר רִבִּי חֲנִינָה. רִבִּי יִרְמְיָה שָׁאַל. הָהֵן לִיבְנָה לֹא כִמְיוּחַד לְאִיסּוּר הוּא. הֲוֵי הוּא דוּ אָמַר. כָּל הַמְיוּחַד לְאִיסּוּר אָסוּר. מָאן דָּמַר. מְיוּחַד. כָּל שֶׁכֵּן יִיחֲדוֹ. וּמָאן דָּמַר. יִיחֲדוֹ. הָא מְיוּחַד לֹא. **Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:** Rebbi Jeremiah and Rebbi Abba, both in the name of Rebbi Joḥanan. One said, the words of Rebbi Meïr, anything which is specifically for something prohibited is prohibited¹⁷⁸. But the other one said, anything which one specified for something prohibited is prohibited. We did not know who said what. Since Rebbi (Ḥanina) [Ḥanania]¹⁷⁹ said, Rebbi Jeremiah asked, is this (brick) [lamp]¹⁸⁰ 5, p. 99 and in *Hayerushalmi Kiphshuto*) who identified the word as Greek λύχνος “lamp”. R. Jeremiah asks why R. Meїr permits to move a lamp which was not lit for the Sabbath since it is a tool specifically built for a forbidden activity. not specifically for something forbidden? This implies that he was the one who said, anything which is specifically for something prohibited is prohibited. The one who said specific, so much more if he specified. But he who said if he specified, not if it is specific¹⁸¹. footnotes: ¹⁷⁸ Any tool which ordinarily is used for work forbidden on the Sabbath may not be moved on that day. The opposite opinion holds that most tools may also be used for permitted activities; a builder’s hammer may also be used to split nuts. Only tools or vessels intentionally reserved for forbidden activities are forbidden. This opinion also states that very expensive tools are automatically reserved for their professional use. ¹⁷⁹ The reading [of G] has to be preferred to the reading (of the text) since R. Ḥanina was a first generation Amora, R. Jeremiah a fourth generation one. ¹⁸⁰ The translation “brick” reads לבינה instead of ליבנה. As building material, bricks cannot be moved according to the first opinion; according to the second they might be used as stands for hot pots on a table. The translation of the text of G, לִכְנָה follows S. Liebermannn (both in Tarbiz ¹⁸¹ In the first opinion, even a tool not specifically used for a forbidden activity becomes forbidden to be moved if it is selected for a forbidden activity; in the second opinion everything depends on use and nothing on general usage. ###### Jerusalem Talmud Shabbat 3:7:5 [Jerusalem Talmud Shabbat 3:7:5](https://torahapp.org/share/book/Jerusalem%20Talmud%20Shabbat/r/3:7:5) מַתְנִיתָא פְלִיגָא עַל מָאן דָּמַר. כָּל הַמְיוּחַד לְאִיסּוּר אָסוּר. דְּתַנִּינָן תַּמָּן. מוּכָנֶה שֶׁלָּהּ בִּזְמַן שֶׁהִיא נִשְׁמֶטֶת אֵינָהּ חִיבּוּר לָהּ וְאֵינָהּ נִמְדֶּדֶת עִמָּהּ. וְאֵינָהּ מַצֶּלֶת עִמָּהּ בְּאֹהֶל הַמֵּת. וְאֵין גּוֹרְרִין אוֹתָהּ בַּשַּׁבָּת בִּזְמַן שֶׁיֵּשׁ בְּתוֹכָהּ מָעוֹת. וְתַנֵּי עֲלָהּ. הָיוּ עָלֶיהָ מָעוֹת וְנָפְלוּ. נִגְרֶרֶת. אָמַר רַב שֵׁשֶׁת. דְּרִבִּי שִׁמְעוֹן הִיא. דְּרִבִּי שִׁמְעוֹן אוֹמֵר. כָּבָה מוּתָּר לְטַלְטְלוֹ. אָמְרִין. לָמָּה לֵית אֲנָן פָתְרִין לָהּ. דִּבְרֵי הַכֹּל הִיא בְּשׁוֹכֵחַ. לֵית אַתְּ יְכִיל. דְּתַנִּינָן תַּמָּן. אִם אֵינָהּ נִשְׁמֶטֶת חִיבּוּר לָהּ. וְנִמְדֶּדֶת עִמָּהּ. וּמַצֶּלֶת עִמָּהּ בְּאֹהֶל הַמֵּת. וְגוֹרְרִין אוֹתָהּ בַּשַּׁבָּת אַף עַל פִּי שֶׁיֵּשׁ בְּתוֹכָהּ מָעוֹת. אִית מֵימַר הָכָא. דִּבְרֵי הַכֹּל הִיא בְּשׁוֹכֵחַ. **Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:** A Mishnah disagrees with him who said, anything which is specifically for something prohibited is prohibited, as we have stated there¹⁸² 18:2.: “Its undercarriage¹⁸³ defines as “a kind of wooden box made to transport women” (cf. Arabic سُدّة “bench, seat”). The μηχανή is the contraption where the wheels are attached. If this is permanently fixed to the box it is an appendix to the box and follows its rules; if the box may be lifted it is a tool by itself. Wooden tools or vessels are impervious to impurity if either they are flat, not enclosing any volume, or are so large that they cannot be lifted empty or full. The latter is determined as a volume of 40 *seah* (a Roman *culeus*) 20 amphoras or 512 liter. For the House of Shammai, the volume enclosed has to be 40 *seah*, but for the House of Hillel the volume of the entire vessel is measured. If the undercarriage can be disconnected it can become impure even if the passenger compartment cannot, its volume is not added to the volume of the compartment according to the House of Hillel, and if it is under one roof with a corpse it is not considered a separate entity but part of the “tent”., if it can be separated it is not connected to it, will not be measured with it, does not protect in a tent with a corpse; one may not drag it on the Sabbath if it contains coins¹⁸⁴.” And it was stated for this, if there were coins on it but they fell off, it may be dragged¹⁸⁵. Rav Sheshet said, this is Rebbi Sineon’s since Rebbi Simeon said, “if it burned out it is permitted to move it.¹⁸⁶” They said, why do we not explain it according to everybody, if he forgot¹⁸⁷. You cannot do this, as we have stated there¹⁸² 18:2.: “if it cannot be separated it is connected to it, will be measured with it, does protect in a tent with a corpse; one may drag it on the Sabbath even though it contains coins¹⁸⁸.” Can you say about this, it is according to everybody, if he forgot? footnotes: ¹⁸² Mishnah Kelim ¹⁸³ Greek μηχανή, ἡ, “mechanical device”. The object is a שִׁדָּה which the Geonic Commentary to Kelim ¹⁸⁴ Since coins are tools of trade forbidden on the Sabbath they cannot be moved; if the undercarriage was the receptacle of coins at nightfall it cannot be moved either. ¹⁸⁵ For the second opinion the undercarriage becomes forbidden only if it was consciously selected as container of the coins; but according to the first opinion it should stay forbidden even if the coins fall off. ¹⁸⁶ There is no contradiction to R. Meїr from a Mishnah which is R. Simon’s. Babli 44b ¹⁸⁷ Since there was no conscious selection as vessel for the coins it does not fall under any of R. Meir’s categories. But everybody agrees that coins may not be moved; therefore a container with coins cannot be moved. ¹⁸² Mishnah Kelim ¹⁸⁸ If the undercarriage is a permanent part of the carriage, the coins become insignificant; the carriage is not the container of the coins. But for R. Meїr one must assume that he prohibits moving the entire carriage with the coins. ###### Jerusalem Talmud Shabbat 3:7:6 [Jerusalem Talmud Shabbat 3:7:6](https://torahapp.org/share/book/Jerusalem%20Talmud%20Shabbat/r/3:7:6) מַתְנִיתָא פְלִיגָא עַל מָאן דָּמַר. כָּל הַמְיוּחַד לְאִיסּוּר אָסוּר. דְּתַנִּינָן. הָאֶבֶן שֶׁעַל פִּי הֶחָבִית מַטָּהּ עַל צִדָּהּ וְנוֹפֶלֶת. רִבִּי בָּא בְשֵׁם רִבִּי חִיָיא בַּר אַשִּׁי. פָּתַר לָהּ רַב בְּשׁוּכֵחַ. וּמִן דְּבַתְרָהּ. הָיְתָה בֵין הֶחָבִיּוֹת מַגְבִּיהָהּ וּמַטָּהּ עַל צִדָּהּ וְהִיא נוֹפֶלֶת. עוֹד הוּא פָּתַר לָּהּ רַב בְּשׁוּכֵחַ. **Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:** A Mishnah disagrees with him who said, anything which is specifically for something prohibited is prohibited, as we have stated¹⁸⁹: “If there is a stone on top of an amphora he tilts it on its side and it falls down.” Rebbi Abba in the name of (Rebbi) [Rav]¹⁹⁰ Ḥiyya bar Ashi: Rav explained this about one who forgot¹⁹¹. Also from the sequel, “if it was between amphoras he lifts it, tilts it on its side and it falls down.” This also Rav explained about one who forgot. footnotes: ¹⁸⁹ Mishnah 21:2. If not specifically chosen for forbidden work, all vessels and tools may be moved on the Sabbath. But a stone is no vessel or tool. If the amphora or its contents are needed on the Sabbath, the amphora may be tilted, the stone itself may not be moved by action directed only at the stone. ¹⁹⁰ The reading of [G] is correct. It is confirmed by Chapter 18 where a shortened version of this paragraph and a totally identical version of the next are reproduced (Note 51). ¹⁹¹ It is not a tool used for forbidden purposes and there was no selection. Babli 125b. ###### Jerusalem Talmud Shabbat 3:7:7 [Jerusalem Talmud Shabbat 3:7:7](https://torahapp.org/share/book/Jerusalem%20Talmud%20Shabbat/r/3:7:7) מַתְנִיתָא פְלִיגָא עַל מָאן דָּמַר. כָּל הַמְיוּחַד לְאִיסּוּר אָסוּר. דְּתַנִּינָן. כּוֹפִין סַל לִפְנֵי הָאֶפְרוֹחִין שֶׁיַּעֲלוּ וְשֶׁיֵּרְדוּ. וְתַנֵּי עֲלָהּ. עָלוּ מֵאֵילֵיהֶן אָסוּר לְטַלְטְלָן. אָמַר רִבִּי בּוּן בַּר חִיָיא קוֹמֵי רִבִּי זְעִירָא. תִּיפְתָּר בְּמָאוּס. אָמַר לֵיהּ. וְהָתַנֵּי רִבִּי הוֹשַׁעְיָה. אֲפִילוּ סְאָה אֲפִילוּ תַּרְקַב. אִית לָךְ מֵימַר. סְאָה וְתַרְקַב מְאוּסִין הֵן. **Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:** A Mishnah disagrees with him who said, anything which is specifically for something prohibited is prohibited, as we have stated¹⁷⁴: “one turns a basket upside down in front of the chicks that they may climb up and down.” And it was stated about this, when they climbed on it by themselves it is forbidden to move it¹⁹² only if specifically selected for forbidden purposes. Here the selection is not made by the farmer but by his chicks. A different approach in the Babli, 43a.. Rebbi Abun bar Ḥiyya said before Rebbi Zeˋira, explain it if it is disgusting¹⁹³. He told him, did not Rebbi Hoshaia state, even a *seah*, even a *three-qab*¹⁹⁴, about 6.4 liter.. Can you say that *seah* and *three-qab* are disgusting? footnotes: ¹⁷⁴ Mishnah Šabbat 18:2. The moment the basket becomes part of the chicken coop it cannot be moved on the Sabbath. ¹⁹² Babli 43a. The question really is directed against the opinion that vessels or tools become muqṣeh ¹⁹³ Following R. Jehudah, cf. Note 176. ¹⁹⁴ Half a seah ###### Jerusalem Talmud Shabbat 3:7:8 [Jerusalem Talmud Shabbat 3:7:8](https://torahapp.org/share/book/Jerusalem%20Talmud%20Shabbat/r/3:7:8) רִבִּי יִרְמְיָה בְשֵׁם רַב. הֲלָכָה כְרִבִּי מֵאִיר. שְׁמוּאֵל אָמַר. הֲלָכָה כְּרִבִּי יְהוּדָה. רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר. הֲלָכָה כְּרִבִּי שִׁמְעוֹן. בְּעוֹן קוֹמֵי רִבִּי יוֹחָנָן. אַתְּ מַה אַתְּ אָמַר. אָמַר לוֹן. אֲנִי אֵין לִי אֶלָּא מִשְׁנָה. כָּל הַנֵּרוֹת מִיטַּלְטְלִין חוּץ מִן הַנֵּר הַדָּלֵק בַּשַּׁבָּת. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ הוֹרֵי בְאַטַּרָבּוּלִיס. מְנוֹרָה קְטַנָּה מוּתֶּרֶת לְטַלְטְלָהּ. רִבִּי חֶלְבּוֹ וְרִבִּי אַבָּהוּ. קוֹמֵי רִבִּי חֶלְבּוֹ לֹא מַעֲבִרִין. קוֹמֵי רִבִּי אַבָּהוּ מַעֲבִרִין. רִבִּי יָסָא סְלַק גַּבֵּי רִבִּי תַנְחוּם בַּר חִיָיא. בְּעָא מֵיעֲבַרְתֵּיהּ קוֹמוֹי. אֲמַר לֵיהּ. בְּפָנֵינוּ. רִבִּי יוּסֵה גַלִּילַיָיא סְלַק קוֹמֵי יוֹסֵי בֶן חֲנִינָה. בְּעָא מֵעֲבַרְתֵּיהּ. אֲמַר לֵיהּ. מָאן שָׁרָא לָךְ. אַשְׁכָּחַת רַב וְרִבִּי יוֹחָנָן אִילֵּין דְּאָסְרִין חָדָא. רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי וְרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אִילֵּין דְשַׁרְיֵיהּ חָדָא. רִבִּי לָעְזָר בַּר חֲנִינָה. מַעֲשֶׂה הָיָה וְטִילְטְלוּ פוֹמֹט מִתַּחַת הַנֵּר בַּשַּׁבָּת. מָה אֲנָן קַיָימִין. אִין כְּרִבִּי מֵאִיר. אֲפִילוּ פוֹמֹט יְהֵא אָסוּר. אִין כְּרִבִּי שִׁמְעוֹן. אֲפִילוּ נֵר יְהֵא מוּתָּר. אֶלָּא כֵן אֲנָן קַיָימִין כְּרִבִּי יוּדָה. דְּרִבִּי יוּדָה דוּ אָמַר. נֵר מָאוּס. פָּמוֹט אֵינוֹ מָאוּס. **Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:** Rebbi¹⁹⁵ Jeremiah in the name of Rav: Practice follows Rebbi Meïr. Samuel said, practice follows Rebbi Jehudah. Rebbi Joshua ben Levi said, practice follows Rebbi Simeon¹⁹⁶.. They asked before Rebbi Joḥanan, you, what are you saying? He told them, I only have the Mishnah: “One may move any light except one which was burning on the Sabbath.¹⁹⁷” Rebbi Simeon ben Laqish instructed in al-Tarabulus¹⁹⁸, it is permitted to move a small light. Rebbi Ḥelbo and Rebbi Abbahu. Before Rebbi Ḥelbo they did not take away¹⁹⁹, before Rebbi Abbahu they took away. Rebbi Yasa visited Rebbi Tanḥum bar Ḥiyya. He wanted to remove it before him. He told him, before us? Rebbi Yose the Galilean²⁰⁰ came before Yose ben Ḥanina; he wanted to take it away, he told him, who permitted you? It is found Rav and Rebbi Joḥanan, who forbid, are one. Rebbi Joshua ben Levi and Rebbi Simeon ben Laqish, who permit, are one. Rebbi Eleazar bar Ḥanina: It happened and they moved a metal lamp²⁰¹ instead of a pottery light on the Sabbath. Where do we hold? If following Rebbi Meїr, even the metal lamp should be forbidden. If following Rebbi Simeon, even a pottery light should be permitted. But we are following Rebbi Jehudah since Rebbi Jehudah is the one who said, a pottery light is disgusting, a metal light is not disgusting²⁰². footnotes: ¹⁹⁵ He is the first generation Babylonian Rav Jeremiah bar Abba, student and colleague of Rav. ¹⁹⁶ The attributions are different in the Babli 45b, 156b. R. Simeon recognizes almost no categories of muqṣeh ¹⁹⁷ This is R. Simeon’s Mishnah but R. Joḥanan is read as endorsing R. Meїr. ¹⁹⁸ Tripolis in Lebanon. In the Babli 45b the story is placed at Sidon. ¹⁹⁹ Removing a burned-out light on the Sabbath, following R. Simeon. ²⁰⁰ The Amora, not the early Tanna. ²⁰¹ Rashi’s definition in the Babli 44a. ²⁰² Since pottery absorbs oil, a used pottery lamp cannot be cleaned. But a metal lamp can be thoroughly cleaned and made shiny. ###### Jerusalem Talmud Shabbat 3:7:9 [Jerusalem Talmud Shabbat 3:7:9](https://torahapp.org/share/book/Jerusalem%20Talmud%20Shabbat/r/3:7:9) תַּנֵּי נֵר שֶׁהוּא מוּנַח עַל גַּבֵּי טַבֻּלָה. מְסַלֵּק אֶת הַטַּבֻּלָה וְהַנֵּר נוֹפֵל. אָמַר רִבִּי יוֹחָנַן. קָרוֹב הוּא זֶה לָבוֹא לִידֵי חִיּוּב חַטָּאת. לְפָנָיו מִשּׂוּם מַבְעִיר. לְאַחֲרָיו מִשּׁוּם מְכַבֶּה. שְׁמוּאֵל בַּר אַבָּא קוֹמֵי רִבִּי יָסָא. בְּכָבָה. אָמַר לֵיהּ. תָּנוּחַ דַּעְתָּךְ. מָה אֲנָן קַיָימִין. אִין כְּרִבִּי מֵאִיר. אֲפִילוּ טַבֻּלָה תְהֵא אֲסוּרָה. אִין כְּרִבִּי שִׁמְעוֹן. אֲפִילוּ נֵר יְהֵא מוּתָּר. אֶלָּא כָאן כְּרִבִּי יוּדָה. דְּרִבִּי יוּדָה אָמַר. נֵר מָאוּס. טַבֻּלָה אֵינָהּ מָאוּסָה. **Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:** It was stated: If a light was lying on a table he takes away the table and the light falls down²⁰³. Rebbi Joḥanan said, this one is close to be liable for a purification sacrifice; forwards for setting a fire, backwards for extinguishing²⁰⁴. Samuel bar Abba before Rebbi Yasa: when it was extinguished. He told him, may your mind be at rest²⁰⁵ 120a) quoted by RAN (Commentary to Alfasi #454) prefers the Yerushalmi version to the Babli’s.. Where do we hold? If following Rebbi Meïr, even the table should be forbidden²⁰⁶. If following Rebbi Simeon, even the light should be permitted²⁰⁷. But here following Rebbi Jehudah, since Rebbi Jehudah says, a pottery light is disgusting, a table is not disgusting. footnotes: ²⁰³ Babli 120b. ²⁰⁴ He is violating a biblical Sabbath commandment. If he tilts the table forward the oil will swamp the wick and the light will burn more brightly; if he tilts backward there will be less oil for the wick and it will burn less bright. The argument presupposes a text like the one quoted in the Babli: “If a light was lying on a table he shakes the table and the light falls down; if it was extinguished it was extinguished.” If the light is extinguished on the dirt floor (no danger of setting the house on fire) this is not his action but what happens during the tilting is his intended action. ²⁰⁵ This is an abbreviated version of a talmudic saying, “may your mind be at rest for you put mine at rest.” He accepted the explanation (which would be impossible for the Babli’s version.) Naḥmanides (Novellae ad ²⁰⁶ Since the light was burning there at nightfall, the table is its necessary base and forbidden with the light. ²⁰⁷ Since he permits the light to be moved after it burned out, so much more the table. ###### Jerusalem Talmud Shabbat 3:7:10 [Jerusalem Talmud Shabbat 3:7:10](https://torahapp.org/share/book/Jerusalem%20Talmud%20Shabbat/r/3:7:10) תַּנֵּי. אִם הִתְנָה עָלָיו יְהֵא מוּתָּר. מָה אֲנָן קַיָימִין. אִין כְּרִבִּי מֵאִיר. אֲפִילוּ הִתְנָה עָלָיו אָסוּר. אִין כְּרִבִּי שִׁמְעוֹן. אֲפִילוּ לֹא הִיתְנָה עָלָיו יְהֵא מוּתָּר. אֶלָּא כֵן אֲנָן קַיָימִין כְּרִבִּי יוּדָה. דְּרִבִּי יוּדָה אָמַר. נֵר מָאוּס. טַבֻּלָה אֵינָהּ מָאוּסָה. מַה חֲמִית מֵימַר. כְּרִבִּי יוּדָה אֲנָן קַיָימִין. דְּתַנֵּי. נֵר שֶׁהוּא מוּנַח אֲחוֹרֵי הַדֶּלֶת פּוֹתֵחַ וְנוֹעֵל בַּשַּׁבָּת וּבִלְבַד שֶׁלֹּא יִתְכַּוֵּין לֹא לְכַבּוֹת וְלֹא לְהַבְעִיר. רַב וּשְׁמוּאֵל פָּתְרִין לָיהּ בְּשׁוֹכֵחַ וּמְקַלְלִין מָאן דַּעֲבַד כֵּן. יַכְרֵת יְי לָאִישׁ אֲשֶׁר יַעֲשֶׂנָּה עֵר וְעוֹנֶה. **Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:** It was stated: If he stipulated about it²⁰⁸ it shall be permitted. Where do we hold? If following Rebbi Meїr, even if he stipulated it should be forbidden. If following Rebbi Simeon, even if he did not stipulate it should be permitted. But here we hold following Rebbi Jehudah, since Rebbi Jehudah says, a pottery light is disgusting, a table is not disgusting. From where did you understand to say, we are holding with Rebbi Jehudah? As it was stated: If a light was lying behind a door one opens and closes on the Sabbath if only he not intend either to extinguish or to make it burn. Rav and Samuel explain it about one who forgot but cursed one who would do this²⁰⁹; *May the Eternal extirpate the man who does this, awake and answering*²¹⁰ 2:12.. footnotes: ²⁰⁸ To move the table after the light stopped burning. ²⁰⁹ In the Babli, 120b, the rule is positively accepted by Rav Jehudah, the student of Rav and Samuel; the curse is attributed to Abbaye two generations later. ²¹⁰ Mal. ###### Jerusalem Talmud Shabbat 3:7:11 [Jerusalem Talmud Shabbat 3:7:11](https://torahapp.org/share/book/Jerusalem%20Talmud%20Shabbat/r/3:7:11) מָאן אִית. כָּל הַמְיוּחַד לְאִיסּוּר אָסוּר. לֹא רִבִּי מֵאִיר. הֲוֵי. מָאן תַּנָּא. אִם הִתְנָה עָלָיו מוּתָּר. רִבִּי שִׁמְעוֹן. אֲבָל כּוֹס וּקְעָרָה וַעֲשָׁשִׁית אַף עַל פִּי שֶׁכָּבוּ אָסוּר לִיגַּע בָּהֶן. רִבִּי טָבִי בְשֵׁם רַב חִסְדָּא. אְפִילוּ כְּרִבִּי שִׁמְעוֹן דּוּ אָמַר תַּמָּן מוּתָּר. מוֹדֵי הוּא הָכָא שֶׁהוּא אָסור. שֵׁאִם אוֹמֵר אַתְּ לוֹ שֶׁהוּא מוּתָּר. אַף הוּא מְכַבֶּה אוֹתָן וּמִשְׁתַּמֵּשׁ בְּהוֹן. **Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:** Who has “anything which is specifically for something prohibited is prohibited¹⁷⁸”, not Rebbi Meïr? Therefore, the one who stated “if he stipulated about it it shall be permitted” was Rebbi Simeon. But a cup, or a bowl²¹¹, or a lantern²¹², even after they were extinguished it is forbidden to touch them. Rebbi Tabi in the name of Rav Ḥisda: Even Rebbi Simeon who there says it is permitted here he agrees that it is forbidden, for if you tell him that it is permitted he will extinguish them and use them. footnotes: ¹⁷⁸ Any tool which ordinarily is used for work forbidden on the Sabbath may not be moved on that day. The opposite opinion holds that most tools may also be used for permitted activities; a builder’s hammer may also be used to split nuts. Only tools or vessels intentionally reserved for forbidden activities are forbidden. This opinion also states that very expensive tools are automatically reserved for their professional use. ²¹¹ Which have been filled with oil and used as lights. ²¹² Which if empty could be used as a glass bowl. Babli 44a. ###### Jerusalem Talmud Shabbat 3:7:12 [Jerusalem Talmud Shabbat 3:7:12](https://torahapp.org/share/book/Jerusalem%20Talmud%20Shabbat/r/3:7:12) אָמַר רִבִּי מָנָא. בְּקַדְמִיתָא הֲוִינָן סָבְרִין מֵימַר. מַה פְלִיגִין בְּאוֹתוֹ שֶׁכָּבָה. בְּשֶׁגָּרְרוּ הְעַכְבָּרִים אֶת הַפְּתִילָה. בָּאֲפוּצָה. וַאֲפִילוּ תֵימָא בְּשֶׁלֹּא גָרְרוּ הָעַכְבָּרִים אֶת הַפְּתִילָה. וַאֲפִילוּ תֵימָא שֶׁלֹּא בָאֲפוּצָה. בְּשֶׁיֵּשׁ בְּתוֹכוֹ שֶׁמֶן. **Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:** Rebbi Mana said, earlier we were of the opinion to say, where do they disagree²¹³? When it was extinguished, if the rats had dragged the wick away²¹⁴, when it was compressed²¹⁵. But you may even say²¹⁶ if the rats had not dragged the wick away, when it was not compressed, if it contained oil²¹⁷. footnotes: ²¹³ About the table under a burning light. ²¹⁴ There was no functioning light anymore, it was not an object specified for prohibited work. ²¹⁵ If the neck of the lamp is so narrow that the wick is compressed by it then the lamp itself is the base for the light, the table is the base not for the light but the lamp, and is not forbidden to be moved. ²¹⁶ תימא is Babylonian (Accadic) Aramaic, not Yerushalmi. ²¹⁷ If the light went out when some edible oil was left, the light can be moved for the food. ###### Jerusalem Talmud Shabbat 3:7:13 [Jerusalem Talmud Shabbat 3:7:13](https://torahapp.org/share/book/Jerusalem%20Talmud%20Shabbat/r/3:7:13) תַּמָּן תַּנִּינָן. נוֹטֵל אָדָם אֶת בְּנוֹ וְהָאֶבֶן בְּיָדוֹ וְכַלְכָּלָה וְהָאֶבֶן בְּתוֹכָהּ. וְתַנֵּי דְּבֵית רִבִּי. הָאֶבֶן וְהָאוֹכְלִין בְּתוֹכָהּ. לֹא הֲוִינָן אָמְרִין כְּלוּם. שֶׁהֲרֵי רִבִּי רוֹמָנוֹס הוֹצִיא מַחְתָּה מִשֶּׁלְּבֵית רִבִּי מְלֵיאָה גְחָלִים בַּשַּׁבָּת. אִית לָךְ מֵימַר. גַּבֵּי גְחָלִים אֲפוּצוֹת הֵן אֶלָּא בְּשֶׁיֵּשׁ לְתוֹכוֹ שֶׁמֶן. אָמַר רִבִּי אַבָּהוּ. קִיַימְתִּיהָ קִרְטֵּים שֶׁל בּוֹסֶם הָיָה בָהּ. **Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:** There, we have stated²¹⁸: “A man may carry his son with a stone in his hand, or a basket with a stone in it.²¹⁹ items with other things which may be moved on the Sabbath.” The House of Rebbi stated, food and stone in it, we do not say anything²²⁰, for Rebbi Romanos brought out a pan from Rebbi’s house full of coals on the Sabbath. Could you say that coals are pressed? But it must have oil left in it²²¹. Rebbi Abbahu said, I confirmed it, cuts of fragrances were on it²²². footnotes: ²¹⁸ Mishnah 21:1. ²¹⁹ It is possible to carry muqṣeh ²²⁰ The previous statement has to be qualified. While a basket may be moved, a basket containing only a stone becomes a base for a forbidden object and cannot be moved. There must be items in the basket which legitimately may be moved. ²²¹ In the case of a lamp discussed in the preceding paragraph, the first explanation would not cover R. Romanos’s action; it must be the second explanation which is operative. ²²² In this respect, fragrances are as good as food items. ###### Jerusalem Talmud Shabbat 3:7:14 [Jerusalem Talmud Shabbat 3:7:14](https://torahapp.org/share/book/Jerusalem%20Talmud%20Shabbat/r/3:7:14) רִבִּי בָּא בַּר חִיָיה בְשֵׁם רִבִּי יוֹחָנָן. תַּרְכּוֹס אָסוּר לְטַלְטְלוֹ. הוֹרֵי רִבִּי אִמִּי. מוּתָּר. רִבִּי יִרְמְיָה חֲמִי לוֹן מְטַלְטְלִין לֵיהּ גַּו סִדְרָא רוֹבָא וְלַא הֲוָה מַמְחֶה בְיָדוֹן. דְּבֵית רִבִּי יַנַּאי אָמְרִין. עַד ג׳ כְּכִסֵּא. מִיכֵּן וְהֵילָךְ כְּסוּלָּם. אָמַר רִבִּי יוֹסֵה בֵּירִבִּי בּוּן. מָאן דְּשָׁרֵי כְּרִבִּי שִׁמְעוֹן. דְּתַנֵּי. לֹא יַגּוֹר אָדָם אֶת הַמִּיטָּה וְאֶת הַכִּסֵּא וְאֶת הַסַּפְסָל וְאֶת הַקַּתֵידְרָה. מִפְּנֵי שֶׁהוּא עוֹשֶׂה חָרִיץ. וְרִבִּי שִׁמְעוֹן מַתִּיר. רִבִּי בָּא בְשֵׁם רִבִּי חוּנָא רִבִּי חַגַּיי בְשֵׁם רִבִּי זְעִירָא רִבִּי יוֹסֵי בְשֵׁם רִבִּי אִילָא. מוֹדִין חֲכָמִים לְרִבִּי שִׁמְעוֹן בְּכִסֵּא שֶׁרַגְלָיו מְשׁוּקָּעוֹת בַּטִּיט שֶׁמּוּתָּר לְטַלְטְלוֹ. כְּמַה דְתֵימַר מוּתָּר לְטַלְטְלוֹ. וְדִכְוָותָהּ מוּתָּר לְהַחֲזִירוֹ. אָמַר רִבִּי יוֹסֵי אַף אֲנָן נַמֵּי תַנִּינָן. נִיטָּלִין בַּשַּׁבָּת. אָמַר רִבִּי יוֹסֵה בֵּירִבִּי בּוּן. דְּרִבִּי שִׁמְעוֹן הִיא. אָמַר רִבִּי יוֹסֵה בֵּירִבִּי בּוּן. מַתְנִיתָה אָמְרָה כֵן. כָּל הַכֵּלִים אֵינָן נִגְרָרִין חוּץ מִן הָעֲגָלָה מִפְּנֵי שֶׁהִיא כוֹבֶשֶׁת. **Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:** Rebbi Abba bat Ḥiyya in the name of Rebbi Joḥanan, it is forbidden to move a *tarkos*²²³. Rebbi Immi instructed: it is permitted. Rebbi Jeremiah saw them moving it at the great assembly and did not object to them²²⁴. In the House of Rebbi Yannai they said, up to three it is a chair, more than this a ladder²²⁵. Rebbi Yose ben Rebbi Abun said, he who permits follows Rebbi Simeon, as it was stated: “A person may not drag a bed, or a chair, or a footstool, or a fauteuil⁷⁵, because he makes a groove, but Rebbi Simeon permits.” ⁷⁶ 2:9 (61d line 22) (**י**). Rebbi Abba in the name of Rebbi Ḥuna, Rebbi Ḥaggai in the name of Rebbi Zeˋira, Rebbi Yose in the name of Rebbi Ila: The Sages admit to Rebbi Simeon that a chair whose legs are stuck in mud one is permitted to move on the Sabbath⁷⁷. Since you are saying, it is permitted to move it, similarly it is permitted to return it. Rebbi Yose said, we also have stated⁷⁸ 1:9 referring to turnips and radishes partially hidden.: “and they may be removed on the Sabbath.” Rebbi Yose ben Rebbi Abun said, it is Rebbi Simeon’s. Rebbi Yose ben Rebbi Abun said, a Mishnah says so, “one may not drag any vessel except a carriage because it presses⁷⁹ 2:10. The wheels of the carriage will press the dust down, not move it sideways as would be the case if one drags anything without wheels. The Sages opposing R. Simeon forbid moving the “unprepared” dust even if this was not the intention of the person acting. This Mishnah cannot follow R. Simeon; it contradicts the Mishnah in *Kilaim.*.” footnotes: ²²³ Cf. Chapter 1, Note 115. At this place, Kohut proposes to read תרנוס, Greek θρόνος “chair”. From the following it follows that one speaks of a chair to which one ascends in steps. {Also cf. Greek θρᾶνος, ὁ “bench, wooden beam” (E. G.).} ²²⁴ He did not want to decide between R. Joḥanan and R. Immi. ²²⁵ Later it will be discussed where the difference between chair and ladder is relevant. ⁷⁵ Latin subsellium. ⁷⁶ This paragraph also is in Besah ⁷⁷ Since the mud is soft, the groove will disappear by itself; it was not “made”. ⁷⁸ Mishnah Kilaim ⁷⁹ Mishnah Besah ###### Jerusalem Talmud Shabbat 3:7:15 [Jerusalem Talmud Shabbat 3:7:15](https://torahapp.org/share/book/Jerusalem%20Talmud%20Shabbat/r/3:7:15) רִבִּי חוּנָא בְשֵׁם רִבִּי. לְעִנְיָין שַׁבָּת אִיתְאֲמָרַת. חִזְקִיָּה בְשֵׁם דְּבֵית רִבִּי יַנַּאי. לְעִנְיָין חֲזָקוֹת אִיתְאֲמָרַת. רִבִּי יוֹסֵה מִשּׁוּם דְּבֵית רִבִּי יַנַּאי. לְעִנְיָין טוּמְאָה אִתְאֲמָרַת. רִבִּי אָחָא בַּר חִינְנָא רִבִּי יָסָא בְשֵׁם רִבִּי יוֹחָנָן. מְנוֹרָה קְטַנָּה מוּתָּר לְטַלְטְלָהּ. וְלֹא כֵלִי הוּא. וְלֹא כָל מַה שֶׁבַּבַּיִת מִן הַמּוּכָן הוּא. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. תִּיפְתַּר שֶׁלְּקָחָהּ עִמּוֹ לִסְחוֹרָה. אוֹ שֶׁבָּאת עֶרֶב שַׁבָּת עִם חֲשֵׁיכָה. וְלֹא שְׁמַעַת מִינָּהּ כְּלוּם. **Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:** Rebbi Ḥuna in the name of Rebbi: It²²⁷ was said relating to the Sabbath. Ḥizqiah in the name of the House of Rebbi Yannai, it was said relating to presumptions²²⁸ 7:4 Note 49.. Rebbi Yose in the name of the House of Rebbi Yannai, it was said relating to impurity²²⁹. Rebbi Aḥa bar Ḥinnena, Rebbi Yasa in the name of Rebbi Joḥanan²³⁰, it is permitted to move a small light. Is it not a vessel? Is not everything in the house prepared? Rebbi Yose ben Rebbi Abun said, explain it that he took it with him as merchandise²³¹, or it arrived Friday evening at nightfall, and you cannot infer anything. footnotes: ²²⁷ The difference between chair and ladder. A chair is a vessel, a ladder part of the house. ²²⁸ A presumption of ownership by undisturbed possession during three years; cf. Bava Qamma ²²⁹ A chair becomes impure if a person with gonorrhea or similar discharges exerts pressure (even indirect) on it, without dire ct contact. A ladder is just a tool. ²³⁰ S. Liebermann notes that a sentence seems to be missing here since the following statement is that of R. Simeon ben Laqish, earlier opposed by R. Joḥanan (at least in the interpretation of the compilers of the Yerushalmi, cf. Note 198). ²³¹ Then it is to be used for an activity forbidden on the Sabbath and not prepared. ###### Jerusalem Talmud Shabbat 3:8:1 [Jerusalem Talmud Shabbat 3:8:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Shabbat/r/3:8:1) **משנה:** נוֹתְנִין כֶּלִי תַחַת הַנֵּר לְקַבֵּל נִיצוֹצוֹת וְלֹא יִתֵּן לְתוֹכוֹ מַיִם מִפְּנֵי שֶׁהוּא מְכַבֶּה: **Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:** **MISHNAH:** One may put a vessel under the light to catch the sparks but one may not put water in it since he would extinguish. ###### Jerusalem Talmud Shabbat 3:8:2 [Jerusalem Talmud Shabbat 3:8:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Shabbat/r/3:8:2) **הלכה:** הָכָא אַתְּ אָמַר. אֵין נוֹתְנִין כֶּלִי תַּחַת הַנֵּר. לְקַבֵּל נִיצוֹצוֹת. וְלֹא יִתֵּן לְתוֹכוֹ מַיִם מִפְּנֵי שֶׁהוּא מְכַבֶּה. וְהָכָא אַתְּ אָמַר. נוֹתְנִין כֶּלִי תַחַת הַנֵּר. כָּאן שֶׁיֵּשׁ לוֹ צוֹרֶךְ בַּשֶּׁמֶן. וְכָאן אֵין לוֹ צוֹרֶךְ בַּנִּיצוֹצוֹת. **Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:** **HALAKHAH:** Here you say, “one does not put a vessel under the light,” to catch sparks? “But one may not put water in it since he would extinguish.” And there you say, “one may put a vessel under the light”? Here he needs the oil but there he does not need the sparks²³². footnotes: ²³² Why does the Mishnah first state “one does not put a vessel,” and then “one may put a vessel”? It is forbidden only if the result would be usable material. ###### Jerusalem Talmud Shabbat 3:8:3 [Jerusalem Talmud Shabbat 3:8:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Shabbat/r/3:8:3) וְלֹא יִתֵּן לְתוֹכוֹ מַיִם מִפְּנֵי שֶׁהוּא מְכַבֶּה. רִבִּי שְׁמוּאֵל בְּשֵׁם רִבִּי זְעִירָא. דְּרִבִּי יוֹסֵי הִיא. דְּאָמַר רִבִּי יוֹסֵי. הֲוִינָן סָבְרִין מֵימַר. מַה פְלִיגִין רִבִּי מֵאִיר וְרַבָּנִן. בְּשֶׁעָשָׂה מְחִיצָה שֶׁלְּכֶלִים. אֲבָל אִם עָשָׂה מְחִיצָה שֶׁל מַיִם לֹא. מִן מַה דָמַר רִבִּי שְׁמוּאֵל בְּשֵׁם רִבִּי זְעִירָא. דְּרִבִּי יוֹסֵי הִיא. הָדָא אָמְרַה. אֲפִילוּ עָשָׂה מְחִיצָה שֶׁלְּמַיִם הִיא הַמַחֲלוֹקֶת. **Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:** ²³³“But one may not put water in it since he would extinguish.” Rebbi Samuel in the name of Rebbi Zeˋira: This is Rebbi Yose’s. We were of the opinion to say, where disagree (Rebbi Meïr) [what Rebbi Yose says]²³⁴ and the rabbis? When he made a barrier of vessels. But not if he made a barrier of water. Since Rebbi Samuel said in the name of Rebbi Zeˋira: This is Rebbi Yose’s, it implies that there is disagreement even if he made a barrier of water. footnotes: ²³³ This paragraph is copied in Chapter 16 since it refers to Mishnah 16:6. ²³⁴ The correct version [in brackets] is from 16. In the Mishnah, R. Yose forbids in the case of a fire making a wall out of new pottery vessels filled with water since these will certainly burst and extinguish the fire. He forbids indirect causation of a biblically prohibited action whereas the rabbis permit it in cases of great need. Babli 47b.