## Shabbat Daf 111b

###### Shabbat 111b:1
[Shabbat 111b:1](https://torahapp.org/share/book/Shabbat/r/111b:1)

אֲסִיר לְהַדּוֹקֵיהּ בְּיוֹמָא טָבָא! בְּהָהִיא אֲפִילּוּ רַבִּי שִׁמְעוֹן מוֹדֶה. דְּאַבָּיֵי וְרָבָא דְּאָמְרִי תַּרְוַויְיהוּ: מוֹדֶה רַבִּי שִׁמְעוֹן בִּ״פְסִיק רֵישֵׁיהּ וְלָא יְמוּת״.

**William Davidson Edition - English:**
**it is prohibited to insert** it **tightly on a Festival** due to the prohibited labor of wringing. Doesn’t Rabbi Shimon permit performing an unintentional act from which a prohibited labor may ensue? The Gemara answers: **In that** case, **even Rabbi Shimon concedes** that it is prohibited, **as it was Abaye and Rava who both said: Rabbi Shimon concedes in** instances categorized as: **Cut off its head and it shall not die.** This category refers to situations where the ensuing prohibited labor is inevitable. In those kinds of cases, one is liable even according to Rabbi Shimon. Since stuffing a cloth into a barrel will inevitably lead to wringing wine from it, Rabbi Shimon concedes that doing so is forbidden.


###### Shabbat 111b:2
[Shabbat 111b:2](https://torahapp.org/share/book/Shabbat/r/111b:2)

וְהָאָמַר רַב חִיָּיא בַּר אָשֵׁי אָמַר רַב: הֲלָכָה כְּרַבִּי יְהוּדָה, וְרַב חָנָן בַּר אַמֵּי אָמַר שְׁמוּאֵל: הֲלָכָה כְּרַבִּי שִׁמְעוֹן. וְרַב חִיָּיא בַּר אָבִין מַתְנֵי לַהּ בְּלָא גַבְרֵי, רַב אָמַר: הֲלָכָה כְּרַבִּי יְהוּדָה, וּשְׁמוּאֵל אָמַר: הֲלָכָה כְּרַבִּי שִׁמְעוֹן! אֶלָּא אָמַר רָבָא: אֲנִי וַאֲרִי שֶׁבַּחֲבוּרָה תַּרְגֵּימְנָא, וּמַנּוּ — רַבִּי חִיָּיא בַּר אָבִין: הֲלָכָה כְּרַבִּי שִׁמְעוֹן, וְלָאו מִטַּעְמֵיהּ.

**William Davidson Edition - English:**
The Gemara asks again: **Didn’t Rav Ḥiyya bar Ashi say** that **Rav said** explicitly: The ***halakha* is in accordance with** the opinion of **Rabbi Yehuda, and Rav Ḥanan bar Ami** said that **Shmuel said:** The ***halakha* is in accordance with** the opinion of **Rabbi Shimon. And Rav Ḥiyya bar Avin taught** the same tradition **without** mentioning the names of the **men** who cited the statements, but cited it directly: **Rav said:** The ***halakha* is in accordance with** the opinion of **Rabbi Yehuda, and Shmuel said:** The ***halakha* is in accordance with** the opinion of **Rabbi Shimon. Rather, Rava said: I and the lion of the group explained** this. **And** the Gemara asks: **And who is** the lion of the group? It is **Rabbi Ḥiyya bar Avin.** He and Rava explained: The ***halakha* is** indeed **in accordance with** the opinion of **Rabbi Shimon,** but **not for his reason.**


###### Shabbat 111b:3
[Shabbat 111b:3](https://torahapp.org/share/book/Shabbat/r/111b:3)

מַאי ״הֲלָכָה כְּרַבִּי שִׁמְעוֹן וְלָאו מִטַּעְמֵיהּ״? אִילֵּימָא הֲלָכָה כְּרַבִּי שִׁמְעוֹן — דְּשָׁרֵי, וְלָאו מִטַּעְמֵיהּ — דְּאִילּוּ רַבִּי שִׁמְעוֹן סָבַר מַסֵּי, וְרַב סָבַר לָא מַסֵּי. וְסָבַר רַב לָא מַסֵּי? וְהָא מִדְּקָתָנֵי ״בְּנֵי מְלָכִים סָכִין עַל גַּבֵּי מַכּוֹתֵיהֶן שֶׁמֶן וֶורֶד״, מִכְּלָל דְּמַסֵּי. אֶלָּא: הֲלָכָה כְּרַבִּי שִׁמְעוֹן — דְּשָׁרֵי, וְלָאו מִטַּעְמֵיהּ — דְּאִילּוּ רַבִּי שִׁמְעוֹן סָבַר: אַף עַל גַּב דְּלָא שְׁכִיחַ, שְׁרֵי. וְרַב סָבַר: אִי שְׁכִיחַ — אִין, וְאִי לָא שְׁכִיחַ — לָא. וּבְאַתְרָא דְּרַב שְׁכִיחַ מִשְׁחָא דְוַורְדָּא.

**William Davidson Edition - English:**
The Gemara explains: **What** exactly is the meaning of the statement: The ***halakha* is in accordance with** the opinion of **Rabbi Shimon,** but **not for his reason? If we say** the ***halakha* is in accordance with** the opinion of **Rabbi Shimon, who permits** smearing rose oil, but **not for his reason, because Rabbi Shimon holds** that rose oil **heals, and Rav holds** that it **does not heal,** which is why he permits smearing it on Shabbat, then **does Rav hold** that rose oil **does not heal? From** the fact **that it is taught: Princes smear rose [*vered*] oil on their wounds; by inference,** it **heals. Rather,** it means: The ***halakha* is in accordance with** the opinion of **Rabbi Shimon,** who **permits** rose oil, **but not for his reason. As Rabbi Shimon holds** that **although** rose oil **is uncommon** and expensive, and anyone who sees one smearing it realizes that it is for medicinal purposes, nevertheless, it is **permitted. And Rav holds** that **if** rose oil **is common** in a given place, **yes,** one may smear it on himself; **however, if** it is **not common** there, it is **not** permitted. **And in Rav’s place, roses were common,** and that is why he permitted smearing with rose oil on Shabbat. However, in a place where rose oil is uncommon, he concedes to the Rabbis, who prohibited doing so.


###### Shabbat 111b:4
[Shabbat 111b:4](https://torahapp.org/share/book/Shabbat/r/111b:4)

**הדרן עלך שמנה 

שרצים**


###### Shabbat 111b:5
[Shabbat 111b:5](https://torahapp.org/share/book/Shabbat/r/111b:5)

מַתְנִי׳ **וְאֵלּוּ קְשָׁרִים** שֶׁחַיָּיבִין עֲלֵיהֶן: קֶשֶׁר הַגַּמָּלִין וְקֶשֶׁר הַסַּפָּנִין, וּכְשֵׁם שֶׁהוּא חַיָּיב עַל קִישּׁוּרָן, כָּךְ הוּא חַיָּיב עַל הֶיתֵּרָן. רַבִּי מֵאִיר אוֹמֵר: כׇּל קֶשֶׁר שֶׁהוּא יָכוֹל לְהַתִּירוֹ בְּאַחַת מִיָּדָיו — אֵין חַיָּיבִין עָלָיו.

**William Davidson Edition - English:**
**MISHNA:** **And these are knots for which one is liable** to bring a sin-offering if one tied them on Shabbat: **A camel driver’s knot and a sailor’s knot,** both of which are meant to be permanent. **And just as one is liable** to bring a sin-offering **for tying these** knots, **so too, he is liable** to bring a sin-offering **for untying them. Rabbi Meir says** a principle: **For** tying **any knot that one can untie with one of his hands, one is not liable** to bring a sin-offering, because a loose knot of that sort is not considered permanent even if that was his intention.


###### Shabbat 111b:6
[Shabbat 111b:6](https://torahapp.org/share/book/Shabbat/r/111b:6)

**גְּמָ׳** מַאי קֶשֶׁר הַגַּמָּלִין וְקֶשֶׁר הַסַּפָּנִין? אִילֵּימָא קִטְרָא דְּקָטְרִי בִּזְמָמָא, וְקִטְרָא דְּקָטְרִי בְּאִיסְטָרִידָא — הַאי קֶשֶׁר שֶׁאֵינוֹ שֶׁל קַיָּימָא הוּא! אֶלָּא קִיטְרָא דִזְמָמָא גּוּפֵיהּ, וּדְאִיסְטָרִידָא גּוּפַהּ.

**William Davidson Edition - English:**
**GEMARA:** The Gemara asks: **What are a camel driver’s knot and a sailor’s knot? If you say** that these are **a knot that** one uses to **tie** a strap **to the** camel’s **nose ring** in order to pull it **and a knot that** one uses **to tie** a rope **to the ring** [*isterida*] **fixed to the bow of a ship** when the ship is docked, then **these knots are not** meant **to be permanent,** as they are periodically untied. **Rather,** a camel driver’s knot is **the knot** that fixes the **nose ring itself** in the camel’s nose, and the sailor’s knot is **the knot** that fixes the **ring itself** to the ship. These knots are never untied and are permanent.


###### Shabbat 111b:7
[Shabbat 111b:7](https://torahapp.org/share/book/Shabbat/r/111b:7)

רַבִּי מֵאִיר אוֹמֵר כׇּל קֶשֶׁר כּוּ׳. בָּעֵי רַב אַחָדְבוּי אַחוּי דְּמָר אַחָא: עֲנִיבָה לְרַבִּי מֵאִיר מַהוּ? טַעְמֵיהּ דְּרַבִּי מֵאִיר מִשּׁוּם דְּיָכוֹל לְהַתִּירוֹ בְּאַחַת מִיָּדָיו הוּא — וְהָא נָמֵי יָכוֹל לְהַתִּירוֹ, אוֹ דִילְמָא טַעְמָא דְּרַבִּי מֵאִיר מִשּׁוּם דְּלָא מִיהַדַּק — וְהַאי [הָא] מִיהַדַּק. תֵּיקוּ.

**William Davidson Edition - English:**
We learned in the mishna that **Rabbi Meir says** a principle: For tying **any knot** that one can untie with one of his hands, one is not liable for tying it. **Rav Aḥadvoy, brother of Mar Aḥa, raised a dilemma:** With regard to tying **a bow, what is** the ruling **according to Rabbi Meir?** Is it permitted to tie it tightly on Shabbat or not? The dilemma is: Is **the reason** for the opinion **of Rabbi Meir** merely that **because one can untie** the knot **with one of his hands** it is not considered a permanent knot, **and this** bow **too, he can untie it** with one of his hands and therefore he would not be liable for tying on Shabbat? **Or perhaps the reason** for the opinion **of Rabbi Meir is because** typically a knot that can be untied with one hand **is not** particularly **tight, and this** bow **is tight** and therefore it is prohibited to tie it on Shabbat. This dilemma is not resolved, and the Gemara concludes: **Let it stand** unresolved.


###### Shabbat 111b:8
[Shabbat 111b:8](https://torahapp.org/share/book/Shabbat/r/111b:8)

**מַתְנִי׳** יֵשׁ לְךָ קְשָׁרִין שֶׁאֵין חַיָּיבִין עֲלֵיהֶן כְּקֶשֶׁר הַגַּמָּלִין וּכְקֶשֶׁר הַסַּפָּנִין: קוֹשֶׁרֶת אִשָּׁה מִפְתַּח חֲלוּקָהּ, וְחוּטֵי סְבָכָה, וְשֶׁל פָּסִקְיָא, וּרְצוּעוֹת מִנְעָל וְסַנְדָּל, וְנוֹדוֹת יַיִן וָשֶׁמֶן, וּקְדֵירָה שֶׁל בָּשָׂר. רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר: קוֹשְׁרִין לִפְנֵי הַבְּהֵמָה בִּשְׁבִיל שֶׁלֹּא תֵּצֵא.

**William Davidson Edition - English:**
**MISHNA:** **You have knots for which one is not liable** to bring a sin-offering **as** one is liable for tying **a camel driver’s knot and a sailor’s knot;** however, it is nevertheless prohibited to tie them. **A woman may tie** closed the **opening of her robe** with straps, **as well as** the **strings of her hairnet and** the laces **of her girdle,** i.e., a wide belt tied with laces. One may **also** tie the **straps** of **a shoe** or **a sandal, as well as** the spouts of **wine** or **oil jugs.** One may **also** tie a garment over **a pot of meat. Rabbi Eliezer ben Ya’akov says: One may tie** a rope across an entrance **before an animal so that it will not go out.**


###### Shabbat 111b:9
[Shabbat 111b:9](https://torahapp.org/share/book/Shabbat/r/111b:9)

**גְּמָ׳** הָא גּוּפַהּ קַשְׁיָא: אָמְרַתְּ יֵשׁ קְשָׁרִין שֶׁאֵין חַיָּיבִין עֲלֵיהֶן כְּקֶשֶׁר הַגַּמָּלִין וּכְקֶשֶׁר הַסַּפָּנִין: חִיּוּבָא הוּא דְּלֵיכָּא, הָא אִיסּוּרָא — אִיכָּא, וַהֲדַר תָּנֵי: קוֹשֶׁרֶת אִשָּׁה מִפְתַּח חֲלוּקָה: אֲפִילּוּ לְכַתְּחִילָּה! הָכִי קָאָמַר: יֵשׁ קְשָׁרִין שֶׁאֵין חַיָּיבִין עֲלֵיהֶן כְּקֶשֶׁר הַגַּמָּלִין וּכְקֶשֶׁר הַסַּפָּנִין. וּמַאי נִיהוּ —

**William Davidson Edition - English:**
**GEMARA:** The Gemara asks: **This** matter **itself is difficult,** as there is an internal contradiction in the mishna. On the one hand, **you said** that **there are knots for which one is not liable** to bring a sin-offering **as** he is for tying **a camel driver’s knot and a sailor’s knot,** which would seem to indicate that although **there is no** Torah **liability, there is a** rabbinic **prohibition. And then it was taught that a woman may tie the opening of her robe,** indicating that doing so is permitted **even *ab initio*.** The Gemara answers that **this is what** the mishna **is saying: There are knots for which one is not liable** to bring a sin-offering for tying them on Shabbat **as** he is for tying **a camel driver’s knot and a sailor’s knot. And which are these?**