## Shabbat Daf 113a

###### Shabbat 113a:1
[Shabbat 113a:1](https://torahapp.org/share/book/Shabbat/r/113a:1)

חֲדָא מִינַּיְיהוּ בַּטּוֹלֵי מְבַטֵּיל, קָא מַשְׁמַע לַן. אָמַר רַב יוֹסֵף אָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל: הֲלָכָה כְּרַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב. אֲמַר לֵיהּ אַבָּיֵי: הֲלָכָה, מִכְּלָל דִּפְלִיגִי. אֲמַר לֵיהּ: מַאי נָפְקָא לָךְ מִינַּהּ? אֲמַר לֵיהּ: גְּמָרָא גְּמוֹר זְמוֹרְתָּא תְּהֵא?!

**William Davidson Edition - English:**
that **one of** the knots **one voids,** because he can enable the animal to go out, albeit with difficulty, after untying one knot, therefore, **it teaches us** that both are considered temporary knots, and it is permitted to tie them. **Rav Yosef said** that **Rav Yehuda said** that **Shmuel said:** The ***halakha*** is in accordance with the opinion of **Rabbi Eliezer ben Ya’akov. Abaye said to** Rav Yosef: If you rule the ***halakha*** in accordance with his opinion, does that mean, **by inference,** that the Rabbis **disagree,** or perhaps is there no dispute and everyone accepts the opinion of Rabbi Eliezer ben Ya’akov? Rav Yosef **said to him: What difference is there to you** whether or not the Rabbis disagree? In either case, the *halakha* is in accordance with the opinion of Rabbi Eliezer ben Ya’akov. Abaye answered Rav Yosef using a folk expression: Is it simply **learn the lesson,** let **it be** like **a song?** In other words, is it sufficient to simply parrot the halakhic ruling? Rather, it is necessary to examine the issue to understand it, even if it does not yield a practical halakhic difference.


###### Shabbat 113a:2
[Shabbat 113a:2](https://torahapp.org/share/book/Shabbat/r/113a:2)

**מַתְנִי׳** קוֹשְׁרִין דְּלִי בְּפָסִקְיָא, אֲבָל לֹא בְּחֶבֶל. רַבִּי יְהוּדָה מַתִּיר. כְּלָל אָמַר רַבִּי יְהוּדָה: כׇּל קֶשֶׁר שֶׁאֵינוֹ שֶׁל קַיָּימָא — אֵין חַיָּיבִין עָלָיו.

**William Davidson Edition - English:**
**MISHNA:** **One may tie a bucket with a belt** on Shabbat, as he will certainly not leave it tied to the bucket, and therefore it is not a permanent knot. **But** one may **not** tie a bucket **with a rope. Rabbi Yehuda permits** doing so. **Rabbi Yehuda stated a principle:** With regard to **any knot that is not permanent, one is not liable** for tying **it.**


###### Shabbat 113a:3
[Shabbat 113a:3](https://torahapp.org/share/book/Shabbat/r/113a:3)

**גְּמָ׳** חֶבֶל דְּמַאי? אִי לֵימָא חֶבֶל דְּעָלְמָא, רַבִּי יְהוּדָה מַתִּיר? קֶשֶׁר שֶׁל קַיָּימָא הוּא! אֶלָּא חֶבֶל דְּגַרְדִּי. לְמֵימְרָא דְּרַבָּנַן סָבְרִי גָּזְרִינַן חֶבֶל דְּגַרְדִּי אַטּוּ חֶבֶל דְּעָלְמָא, וְרַבִּי יְהוּדָה סָבַר לָא גָּזְרִינַן?

**William Davidson Edition - English:**
**GEMARA:** We learned in the mishna that according to the first *tanna*, it is prohibited to tie a rope to a bucket on Shabbat, and Rabbi Yehuda permits doing so. The Gemara asks: **A rope of what** kind? **If you say** it is referring to **a standard rope,** does **Rabbi Yehuda permit** doing so? **It is a permanent knot. Rather,** it is referring to **a weaver’s rope;** since the weaver needs it for his work, he will untie it after Shabbat. The Gemara asks: **Is that to say that the Rabbis hold** that **we issue a decree** prohibiting **a weaver’s rope due to a standard rope, and Rabbi Yehuda holds** that **we do not issue a decree?**


###### Shabbat 113a:4
[Shabbat 113a:4](https://torahapp.org/share/book/Shabbat/r/113a:4)

וּרְמִינְהוּ: חֶבֶל דְּלִי שֶׁנִּפְסַק לֹא יְהֵא קוֹשְׁרוֹ אֶלָּא עוֹנְבוֹ. וְרַבִּי יְהוּדָה אוֹמֵר: כּוֹרֵךְ עָלָיו פּוּנְדָּא אוֹ פָּסִקְיָא, וּבִלְבַד שֶׁלֹּא יַעַנְבֶנּוּ.

**William Davidson Edition - English:**
The Gemara **raises a contradiction** from that which was taught in a *baraita*: With regard to **the rope of a bucket that was severed** on Shabbat, **one may not tie it** with a regular knot; **rather, he** may **tie a bow. And Rabbi Yehuda says: One may wrap a hollow belt around it or a sash as long as he does not tie it into a bow.**


###### Shabbat 113a:5
[Shabbat 113a:5](https://torahapp.org/share/book/Shabbat/r/113a:5)

קַשְׁיָא דְּרַבִּי יְהוּדָה אַדְּרַבִּי יְהוּדָה, קַשְׁיָא דְּרַבָּנַן אַדְּרַבָּנַן.

**William Davidson Edition - English:**
This is **difficult,** as there is a contradiction between one statement of **Rabbi Yehuda** and another statement of **Rabbi Yehuda,** as in the *baraita* he issued a decree prohibiting tying a bow due to tying a knot, and in the mishna he issued no decree. And this is also **difficult,** as there is a contradiction between one statement of the **Rabbis** and another statement of the **Rabbis,** as in the *baraita* they do not issue a decree and in the mishna they do issue a decree.


###### Shabbat 113a:6
[Shabbat 113a:6](https://torahapp.org/share/book/Shabbat/r/113a:6)

דְּרַבָּנַן אַדְּרַבָּנַן לָא קַשְׁיָא: חֶבֶל בְּחֶבֶל — מִיחַלַּף. עֲנִיבָה בִּקְשִׁירָה — לָא מִיחַלְּפָא. דְּרַבִּי יְהוּדָה אַדְּרַבִּי יְהוּדָה לָא קַשְׁיָא: הָתָם — לָא מִשּׁוּם דְּמִיחַלְּפָא עֲנִיבָה בִּקְשִׁירָה, אֶלָּא עֲנִיבָה גּוּפָהּ קְשִׁירָה הִיא.

**William Davidson Edition - English:**
The Gemara responds: The contradiction between one statement **of the Rabbis** and the other statement **of the Rabbis** is **not difficult,** as they are of the opinion that **a rope may be confused with** another **rope.** Therefore, the Rabbis issued a decree prohibiting a weaver’s rope, because if it were permitted one might mistakenly come to tie a standard rope. However, **a bow is not confused with a knot,** and therefore they did not issue a decree prohibiting a bow. The contradiction between one statement **of Rabbi Yehuda** and the other statement **of Rabbi Yehuda** is **not difficult,** as **there,** where he prohibited tying a bow, it is **not because a bow may be confused with a knot,** but **because,** in his opinion, **a bow itself is a** full-fledged **knot** and is not prohibited due to a decree.


###### Shabbat 113a:7
[Shabbat 113a:7](https://torahapp.org/share/book/Shabbat/r/113a:7)

אָמַר רַבִּי אַבָּא אָמַר רַב חִיָּיא בַּר אָשֵׁי אָמַר רַב: מֵבִיא אָדָם חֶבֶל מִתּוֹךְ בֵּיתוֹ, וְקוֹשְׁרוֹ בַּפָּרָה וּבָאֵיבוּס אֵיתִיבֵיהּ רַבִּי אַחָא אֲרִיכָא דְּהוּא רַבִּי אַחָא בַּר פָּפָּא לְרַבִּי אַבָּא: חֶבֶל שֶׁבָּאֵיבוּס — קוֹשְׁרוֹ בַּפָּרָה, וְשֶׁבַּפָּרָה — קוֹשְׁרוֹ בָּאֵיבוּס, וּבִלְבַד שֶׁלֹּא יָבִיא חֶבֶל מִתּוֹךְ בֵּיתוֹ וְיִקְשׁוֹר בַּפָּרָה וּבָאֵיבוּס! הָתָם — חֶבֶל דְּעָלְמָא הָכָא חֶבֶל דְּגַרְדִּי.

**William Davidson Edition - English:**
**Rabbi Abba said** that **Rav Ḥiyya bar Ashi said** that **Rav said: A person may bring a rope from inside his house** on Shabbat **and tie** one end of **it to a cow and** the other end **to a trough.** That is not considered a permanent knot, because he will certainly untie the rope. **Rabbi Aḥa Arikha,** who was nicknamed Rabbi Aḥa the Long, due to his height, **who is** also called **Rabbi Aḥa bar Pappa, raised an objection to Rabbi Abba** from the *baraita*: With regard to **a rope that is** tied **to the trough, one may tie it to a cow, and** a rope that is tied **to the cow one may tie it to a trough, provided that one does not bring a rope from inside his house and tie it to the cow and to the trough.** The Gemara answers: **There,** where they permitted it, it is referring to **a weaver’s rope,** which will certainly be untied.


###### Shabbat 113a:8
[Shabbat 113a:8](https://torahapp.org/share/book/Shabbat/r/113a:8)

אָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל: כְּלֵי קִיוָּאֵי מוּתָּר לְטַלְטְלָן בְּשַׁבָּת. בְּעוֹ מִינֵּיהּ מֵרַב יְהוּדָה: כּוֹבֶד הָעֶלְיוֹן וְכוֹבֶד הַתַּחְתּוֹן מַהוּ? אִין וְלָאו וְרַפְיָא בִּידֵיהּ. אִיתְּמַר אָמַר רַב נַחְמָן אָמַר שְׁמוּאֵל: כְּלֵי קִיוָּאֵי מוּתָּר לְטַלְטְלָן בְּשַׁבָּת, אֲפִילּוּ כּוֹבֶד הָעֶלְיוֹן וְכוֹבֶד הַתַּחְתּוֹן, אֲבָל לֹא אֶת הָעַמּוּדִים.

**William Davidson Edition - English:**
**Rav Yehuda said** that **Shmuel said: A weaver’s tools may be moved on Shabbat. They raised a dilemma before Rav Yehuda: What** is the ruling with regard to **the upper beam and the lower beam** of the weaver’s loom? Does this leniency apply to them? Rav Yehuda did not provide a clear answer. He said: **Yes and no, and** the matter was **uncertain to him. It was stated: Rav Naḥman said** that **Shmuel said: A weaver’s tools may be moved on Shabbat, even** the **upper beam and the lower beam, but not the posts.**


###### Shabbat 113a:9
[Shabbat 113a:9](https://torahapp.org/share/book/Shabbat/r/113a:9)

אֲמַר לֵיהּ רָבָא לְרַב נַחְמָן: מַאי שְׁנָא עַמּוּדִים דְּלָא? אִילֵּימָא דְּקָעָבֵיד גּוּמּוֹת, גּוּמּוֹת מִמֵּילָא קָא הָוְיָין, דִּתְנַן: הַטּוֹמֵן לֶפֶת וּצְנוֹנוֹת תַּחַת הַגֶּפֶן, אִם מִקְצָת עָלָיו מְגוּלִּין — אֵינוֹ חוֹשֵׁשׁ לֹא מִשּׁוּם כִּלְאַיִם, וְלֹא מִשּׁוּם שְׁבִיעִית, וְלֹא מִשּׁוּם מַעֲשֵׂר, וְנִיטָּלִין בְּשַׁבָּת.

**William Davidson Edition - English:**
**Rava said to Rav Naḥman: What is different** about the **posts that** one may **not** carry them? **If we say** it is because **one makes holes** when removing the post from the ground, **holes** come into **being on their own** and that is not prohibited, **as we learned** in a mishna: With regard to **one who stores a turnip or radish** in the ground **beneath a vine** for safekeeping, **if some of its leaves were exposed,** making it possible to grab the turnip or the radish and pull it out of the ground, **he need not be concerned, neither due to diverse kinds,** i.e., that he violated the prohibition of planting food crops in a vineyard, as there was no intent to plant them, **nor due to** concern that he violated the prohibition against working the land during **the Sabbatical Year, nor due to tithes,** i.e., that it would be considered as if he picked it from the ground and would be obligated to tithe it, **and they may be taken** from the ground **on Shabbat.** Apparently, the Rabbis do not prohibit doing so due to concern that one will thereby create a hole.


###### Shabbat 113a:10
[Shabbat 113a:10](https://torahapp.org/share/book/Shabbat/r/113a:10)

בְּשָׂדֶה — לָא אָתֵי לְאַשְׁווֹיֵי גּוּמּוֹת, הָכָא בְּבַיִת — אָתֵי לְאַשְׁווֹיֵי גּוּמּוֹת. בְּעָא מִינֵּיהּ רַבִּי יוֹחָנָן מֵרַבִּי יְהוּדָה בַּר לֵיוַאי: כְּלֵי קִיוָּאֵי, כְּגוֹן כּוֹבֶד הָעֶלְיוֹן וְכוֹבֶד הַתַּחְתּוֹן, מַהוּ לְטַלְטְלָן בְּשַׁבָּת? אֲמַר לֵיהּ: אֵין מְטַלְטְלִין. מַה טַּעַם? לְפִי שֶׁאֵין נִיטָּלִין.

**William Davidson Edition - English:**
Rav Naḥman answered him: The cases are not comparable. **In a field one will not come to fill holes;** however, **here,** where the holes are created **in the house,** the concern is that one may **come to smooth out** the **holes.** Therefore, the Rabbis prohibited it. **Rabbi Yoḥanan raised a dilemma before Rabbi Yehuda bar Liva’ei:** With regard to **weaver’s tools, such as the upper beam and the lower beam** of the loom, **what** is the ruling in terms of **carrying them on Shabbat?** Rabbi Yehuda **said to him: One may not carry them.** Rabbi Yoḥanan asked him: **What is the reason** for this? Rabbi Yehuda bar Liva’ei answered: **Because they are not** usually **carried** even during the week, as they are extremely heavy and are considered fixed in place. Therefore, the Sages prohibited carrying them on Shabbat.


###### Shabbat 113a:11
[Shabbat 113a:11](https://torahapp.org/share/book/Shabbat/r/113a:11)

**מַתְנִי׳** מְקַפְּלִין אֶת הַכֵּלִים אֲפִילּוּ אַרְבָּעָה וַחֲמִשָּׁה פְּעָמִים, וּמַצִּיעִין אֶת הַמִּטּוֹת מִלֵּילֵי שַׁבָּת לְשַׁבָּת, אֲבָל לֹא מִשַּׁבָּת לְמוֹצָאֵי שַׁבָּת. רַבִּי יִשְׁמָעֵאל אוֹמֵר: מְקַפְּלִין אֶת הַכֵּלִים, וּמַצִּיעִין אֶת הַמִּטּוֹת מִיּוֹם הַכִּיפּוּרִים לְשַׁבָּת. וְחֶלְבֵי שַׁבָּת קְרֵיבִין בְּיוֹם הַכִּיפּוּרִים, אֲבָל לֹא שֶׁל יוֹם הַכִּפּוּרִים בְּשַׁבָּת. רַבִּי עֲקִיבָא אוֹמֵר: לֹא שֶׁל שַׁבָּת קְרֵיבִין בְּיוֹם הַכִּיפּוּרִים, וְלֹא שֶׁל יוֹם הַכִּיפּוּרִים קְרֵיבִין בְּשַׁבָּת.

**William Davidson Edition - English:**
**MISHNA:** **One may fold the garments** after removing them **even four or five times, and one may make the beds from Shabbat evening** in preparation **for Shabbat** day, **but not from Shabbat** in preparation **for the conclusion of Shabbat,** since one may not perform an action on Shabbat that is preparation for a weekday. **Rabbi Yishmael says: One may fold the garments and make the beds from Yom Kippur** in preparation **for Shabbat** if Yom Kippur occurs on Friday. **And the fats** of the offerings that were sacrificed on **Shabbat are offered on Yom Kippur, but not those of Yom Kippur on Shabbat,** because the sanctity of Shabbat is greater than the sanctity of Yom Kippur. **Rabbi Akiva says: Neither are** the fats **of** the offerings sacrificed on **Shabbat offered on Yom Kippur, nor are those of Yom Kippur offered on Shabbat.**


###### Shabbat 113a:12
[Shabbat 113a:12](https://torahapp.org/share/book/Shabbat/r/113a:12)

**גְּמָ׳** אָמְרִי דְּבֵי רַבִּי יַנַּאי: לֹא שָׁנוּ אֶלָּא בְּאָדָם אֶחָד, אֲבָל בִּשְׁנֵי בְּנֵי אָדָם — לֹא. וּבְאָדָם אֶחָד נָמֵי לָא אֲמַרַן אֶלָּא בַּחֲדָשִׁים, אֲבָל בִּישָׁנִים — לָא. וָחֳדָשִׁים נָמֵי לָא אֲמַרַן אֶלָּא בִּלְבָנִים, אֲבָל בִּצְבוּעִים — לָא. וְלָא אֲמַרַן אֶלָּא שֶׁאֵין לוֹ לְהַחֲלִיף, אֲבָל יֵשׁ לוֹ לְהַחֲלִיף — לָא.

**William Davidson Edition - English:**
**GEMARA:** The Sages in **the school of Rabbi Yanai said: They only taught** that it is permitted **when one person** is folding the garments alone on Shabbat; **however, when two people** are folding the garments together, **no,** they may not do so, because when two people fold garments it is tantamount to repairing the garment. **And** with regard to **when a single person** is folding the garments, **we only said** it is permitted **when** he is folding a **new** garment, which is suitable to be worn even if it were not folded; **however,** with regard to **old** garments, **no,** he may not do so. **And** with regard to **new** garments, **we only said** that one may fold the garments **when** they are **white; however, when** they are **colored, no,** one may not do so. **And** with regard to white garments, **we only said** it is permitted to fold them on Shabbat when **one does not have** garments **into** which **one** could **change; however,** if **one has** other garments **into** which he could **change,** he may **not** fold them.


###### Shabbat 113a:13
[Shabbat 113a:13](https://torahapp.org/share/book/Shabbat/r/113a:13)

תָּנָא: שֶׁל בֵּית רַבָּן גַּמְלִיאֵל לֹא הָיוּ מְקַפְּלִים כְּלֵי לָבָן שֶׁלָּהֶן, מִפְּנֵי שֶׁהָיָה לָהֶן לְהַחֲלִיף. אָמַר רַב הוּנָא: אִם יֵשׁ לוֹ לְהַחֲלִיף — יַחֲלִיף, וְאִם אֵין לוֹ לְהַחֲלִיף — יְשַׁלְשֵׁל בִּבְגָדָיו. מַתְקִיף לַהּ רַב סָפְרָא: וְהָא מִיתְחֲזֵי כְּרָמוּת רוּחָא. כֵּיוָן דְּכׇל יוֹמָא לָא קָעָבֵיד, וְהָאִידָּנָא הוּא דְּקָא עָבֵיד — לָא מִיתְחֲזֵי כְּרָמוּת רוּחָא.

**William Davidson Edition - English:**
And **it was taught** in the *Tosefta*: The members **of Rabban Gamliel’s household did not** even **fold their white garments because they had** others **into** which they could **change. Rav Huna said: If one has** new garments **into** which he could **change** on Shabbat, **he will change** into those garments; **and if one does not have** garments **into** which he could **change, he** lets **his garments hang down** before Shabbat to beautify himself in deference to Shabbat as it used to be the custom of wealthy people to wear their clothes loosely. **Rav Safra strongly objects to this: Doesn’t this appear as haughtiness?** The Gemara answers: **Since every day** he **does not do** so, **and now** in honor of Shabbat **he is doing so, it does not appear as haughtiness.** Rather it is apparent that he is acting in deference to Shabbat.


###### Shabbat 113a:14
[Shabbat 113a:14](https://torahapp.org/share/book/Shabbat/r/113a:14)

״וְכִבַּדְתּוֹ מֵעֲשׂוֹת דְּרָכֶיךָ״. ״וְכִבַּדְתּוֹ״ — שֶׁלֹּא יְהֵא מַלְבּוּשְׁךָ שֶׁל שַׁבָּת כְּמַלְבּוּשְׁךָ שֶׁל חוֹל, וְכִי הָא דְּרַבִּי יוֹחָנָן קָרֵי לְמָאנֵיהּ ״מְכַבְּדוֹתַי״. ״מֵעֲשׂוֹת דְּרָכֶיךָ״ — שֶׁלֹּא יְהֵא הִילּוּכְךָ שֶׁל שַׁבָּת כְּהִילּוּכְךָ שֶׁל חוֹל. ״מִמְּצוֹא חֶפְצְךָ״ — חֲפָצֶיךָ אֲסוּרִין, חֶפְצֵי שָׁמַיִם מוּתָּרִין. ״וְדַבֵּר דָּבָר״ —

**William Davidson Edition - English:**
On a related note, the Gemara cites what we learned with regard to the following passage: “If you keep your feet from breaking, from pursuing your affairs on My holy day, and you call Shabbat a delight, the Lord’s holy day honorable, **and you honor it by not going your own way,** from attending to your affairs and speaking idle words” (Isaiah 58:13). The Rabbis derived from the words **“and you honor it” that your dress on Shabbat should not be like your dress during the week, as Rabbi Yoḥanan** would **refer to his clothing as my honor,** indicating that appropriate clothing is a form of deference. The words **“going your own way”** mean **that your walking on Shabbat should not be like your walking during the week. “From attending to your affairs”** means it **is prohibited** to deal with **your** weekday **affairs** and to speak about them on Shabbat. However, **affairs of Heaven,** i.e., those pertaining to mitzvot, **are permitted. “And speaking idle words”**