## Shabbat Daf 114b

###### Shabbat 114b:1
[Shabbat 114b:1](https://torahapp.org/share/book/Shabbat/r/114b:1)

כִּי הֲוֵינָא בְּבָבֶל הֲוָה אָמְרִינַן: הָא דְּתַנְיָא יוֹם הַכִּיפּוּרִים שֶׁחָל לִהְיוֹת עֶרֶב שַׁבָּת — לֹא הָיוּ תּוֹקְעִין, וּבְמוֹצָאֵי שַׁבָּת — לֹא הָיוּ מַבְדִּילִין, דִּבְרֵי הַכֹּל הִיא. כִּי סְלֵיקְנָא לְהָתָם, אַשְׁכְּחִיתֵיהּ לִיהוּדָה בְּרֵיהּ דְּרַבִּי שִׁמְעוֹן בֶּן פַּזִּי דְּיָתֵיב וְקָאָמַר: רַבִּי עֲקִיבָא הִיא, דְּאִי רַבִּי יִשְׁמָעֵאל, כֵּיוָן דְּאָמַר חֶלְבֵי שַׁבָּת קְרֵיבִין בְּיוֹם הַכִּיפּוּרִים, לִיתְקַע, כִּי הֵיכִי דְּלֶיהְוֵי יָדְעִי דְּחֶלְבֵי שַׁבָּת קְרֵיבִין בְּיוֹם הַכִּיפּוּרִים. וְאָמֵינָא לֵיהּ אֲנָא: כֹּהֲנִים זְרִיזִין הֵן.

**William Davidson Edition - English:**
**When I was in Babylonia, I said** with regard to **that which was taught** in a *baraita*: If **Yom Kippur occurred** on **Shabbat eve, they would not sound** the *shofar* as they did every Friday to herald the start of Shabbat; **and** if Yom Kippur occurred **at the conclusion of Shabbat, they would not recite *havdala*** to mark the end of the sanctity of Shabbat and the start of the sanctity of Yom Kippur, is **a statement** accepted by **all. When I went** to Eretz Yisrael, **I found Yehuda, son of Rabbi Shimon ben Pazi, who sat and said:** This *baraita* **is** in accordance with the opinion of **Rabbi Akiva,** as it equates the sanctity of Yom Kippur with that of Shabbat. **As, if** you say that it is in accordance with the opinion of **Rabbi Yishmael, then, since** Rabbi Yishmael **said** that **fats from Shabbat are offered on Yom Kippur, let them sound** the *shofar* **so that** the priests **will know** that **the fats from Shabbat are offered on Yom Kippur** and they may begin offering them (Rav Hai Gaon). **And I said to him:** You cannot prove this from here, because **priests are vigilant** and can be trusted to know this on their own, and there is no need to sound the *shofar*.


###### Shabbat 114b:2
[Shabbat 114b:2](https://torahapp.org/share/book/Shabbat/r/114b:2)

אֲמַר לֵיהּ מָר קַשִּׁישָׁא בְּרֵיהּ דְּרַב חִסְדָּא לְרַב אָשֵׁי: מִי אָמְרִינַן כֹּהֲנִים זְרִיזִין הֵן? וְהָתְנַן: שָׁלֹשׁ לְהַבְטִיל אֶת הָעָם מִמְּלָאכָה, שָׁלֹשׁ לְהַבְדִּיל בֵּין קוֹדֶשׁ לְחוֹל. כְּדַאֲמַר אַבָּיֵי: לִשְׁאָר עַמָּא דְּבִירוּשְׁלֶם, הָכָא נָמֵי לִשְׁאָר עַמָּא דְּבִירוּשְׁלֶם.

**William Davidson Edition - English:**
**Mar Kashisha,** the **son** of **Rav Ḥisda, said to Rav Ashi: Do we say** that **priests are vigilant** in that regard? **Didn’t we learn in** a mishna that **three** blasts were sounded in the Temple on Friday **to stop the people from work,** and **three** more were sounded **to demarcate between sacred and profane?** Apparently, even priests required the blasts to alert them to the beginning and end of Shabbat. The Gemara answers: **As Abaye said** in a different context, that certain matters were undertaken **for the rest of the people in Jerusalem, so too here,** these blasts were sounded **for the rest of the people in Jerusalem** and not for the priests.


###### Shabbat 114b:3
[Shabbat 114b:3](https://torahapp.org/share/book/Shabbat/r/114b:3)

וְלִיתְקַע, כִּי הֵיכִי דְּלִידְּעוּ דִּשְׁרֵי בִּקְנִיבַת יָרָק מִן הַמִּנְחָה וּלְמַעְלָה. אָמַר רַב יוֹסֵף: לְפִי שֶׁאֵין דּוֹחִין שְׁבוּת לְהַתִּיר.

**William Davidson Edition - English:**
The Gemara asks: In any event, **Let them sound** the *shofar* **so that they will know that trimming the vegetables,** i.e., removing the leaf heads from vegetables in preparation for cutting them, **is permitted from the** late **afternoon and onward.** On Yom Kippur, it is permitted, starting at a certain point of the day, to prepare vegetables for the meal following the fast. However, this is not permitted on Shabbat, when it is prohibited to perform any action in preparation for the weekdays after Shabbat. **Rav Yosef said:** This is **because a rabbinic prohibition [*shevut*] is not overridden** in order **to permit** another action. Although sounding the *shofar* is not prohibited by Torah law on Shabbat, it is prohibited by rabbinic law on Shabbat and Yom Kippur, and this prohibition is not overridden to permit another action.


###### Shabbat 114b:4
[Shabbat 114b:4](https://torahapp.org/share/book/Shabbat/r/114b:4)

וְרַב שִׁישָׁא בְּרֵיהּ דְּרַב אִידִי אָמַר: שְׁבוּת קְרוֹבָה — הִתִּירוּ, שְׁבוּת רְחוֹקָה — לֹא הִתִּירוּ.

**William Davidson Edition - English:**
**And Rav Sheisha, son** of **Rav Idi, said: The Sages permitted** doing so for **an immediate rabbinic prohibition,** e.g., sounding the *shofar* to permit prohibited actions immediately. **They did not permit** doing so for **a** more **remote rabbinic prohibition,** such as trimming vegetables, which is allowed only beginning late in the afternoon, several hours after the start of Yom Kippur (Rabbeinu Ḥananel).


###### Shabbat 114b:5
[Shabbat 114b:5](https://torahapp.org/share/book/Shabbat/r/114b:5)

וּשְׁבוּת קְרוֹבָה הִתִּירוּ? וְהָתְנַן: יוֹם טוֹב שֶׁחָל לִהְיוֹת עֶרֶב שַׁבָּת — תּוֹקְעִין וְלֹא מַבְדִּילִין. מוֹצָאֵי שַׁבָּת — מַבְדִּילִין וְלֹא תּוֹקְעִין. וְאַמַּאי? לִיתְקַע, כִּי הֵיכִי דְּלִידְּעוּ דִּשְׁרֵי בִּשְׁחִיטָה לְאַלְתַּר! אֶלָּא מְחַוַּורְתָּא כִּדְרַב יוֹסֵף.

**William Davidson Edition - English:**
The Gemara asks: **And** did **they permit** doing so for **an immediate rabbinic prohibition? Didn’t we learn** in a mishna that if **a Festival occurs on Shabbat eve, one sounds** the *shofar* to announce that Shabbat has begun, **but one does not recite *havdala*** over wine to mark the conclusion of the Festival, because the sanctity of Shabbat is greater than the sanctity of the Festival? And if a Festival occurs at **the conclusion of Shabbat, one recites *havdala*** to demarcate between the sanctity of Shabbat and the sanctity of the Festival, **but one does not sound** the *shofar*. **And why** does one not sound the *shofar*? **Let them sound** the *shofar* at the beginning of the Festival, **so that** people **will know that slaughtering is permitted immediately** on the Festival, although it was prohibited on Shabbat. **Rather, it is clear** that this must be explained **in accordance with** the opinion of **Rav Yosef,** who says that a rabbinic prohibition is not overridden to permit the performance of actions that were prohibited.


###### Shabbat 114b:6
[Shabbat 114b:6](https://torahapp.org/share/book/Shabbat/r/114b:6)

אָמַר רַבִּי זֵירָא אָמַר רַב הוּנָא, וְאָמְרִי לַהּ אָמַר רַבִּי אַבָּא אָמַר רַב הוּנָא: יוֹם הַכִּיפּוּרִים שֶׁחָל לִהְיוֹת בְּשַׁבָּת — אָסוּר בִּקְנִיבַת יָרָק. אָמַר רַב מָנָא, תָּנָא: מִנַּיִן לְיוֹם הַכִּיפּוּרִים שֶׁחָל לִהְיוֹת בְּשַׁבָּת שֶׁאָסוּר בִּקְנִיבַת יָרָק — תַּלְמוּד לוֹמַר: ״שַׁבָּתוֹן״, שְׁבוּת. לְמַאי? אִילֵימָא לִמְלָאכָה — וְהָכְתִיב: ״לֹא תַעֲשֶׂה כׇל מְלָאכָה״! אֶלָּא לָאו, אַקְּנִיבַת יָרָק! שְׁמַע מִינַּהּ.

**William Davidson Edition - English:**
With regard to trimming vegetables on Yom Kippur, the Gemara cites that which **Rabbi Zeira said** that **Rav Huna said, and some say Rabbi Abba said** that **Rav Huna said:** If **Yom Kippur occurs on Shabbat, trimming vegetables is prohibited. Rav Mana said: It was taught** in a *baraita*: **From where** is it derived that **on Yom Kippur that occurs on Shabbat trimming vegetables is prohibited? The verse states: “A solemn rest [*shabbaton*],** a holy Shabbat unto the Lord” (Exodus 16:23), which means that there is an obligation to issue a **rabbinic prohibition** on this day. Issue a rabbinic prohibition **for what** activity? **If you say** this refers to prohibiting actual **labor, isn’t it written** explicitly: “But the seventh day is Shabbat for the Lord your God; **you shall not perform any labor”** (Exodus 20:9)? **Rather, does** it not refer to **trimming vegetables,** which is prohibited on Shabbat even though it is not a full-fledged prohibited labor? The Gemara concludes: Indeed, **learn from it** that trimming vegetables is prohibited.


###### Shabbat 114b:7
[Shabbat 114b:7](https://torahapp.org/share/book/Shabbat/r/114b:7)

אָמַר רַבִּי חִיָּיא בַּר אַבָּא אָמַר רַבִּי יוֹחָנָן: יוֹם הַכִּיפּוּרִים שֶׁחָל לִהְיוֹת בְּשַׁבָּת — מוּתָּר בִּקְנִיבַת יָרָק. מֵיתִיבִי: מִנַּיִן לְיוֹם הַכִּיפּוּרִים שֶׁחָל לִהְיוֹת בְּשַׁבָּת שֶׁאָסוּר בִּקְנִיבַת יָרָק — תַּלְמוּד לוֹמַר: ״שַׁבָּתוֹן״, שְׁבוּת. לְמַאי? אִילֵימָא לִמְלָאכָה — וְהָכְתִיב: ״לֹא תַעֲשֶׂה כׇל מְלָאכָה״ אֶלָּא לָאו, בִּקְנִיבַת יָרָק! לָא, לְעוֹלָם לִמְלָאכָה, וְלַעֲבוֹר עָלֶיהָ בַּ״עֲשֵׂה״ וְ״לֹא תַעֲשֶׂה״.

**William Davidson Edition - English:**
**Rabbi Ḥiyya bar Abba said** that **Rabbi Yoḥanan said:** If **Yom Kippur occurs on Shabbat, trimming vegetables is permitted.** The Gemara **raised an objection** from what we learned in the *baraita* cited earlier: **From where** is it derived that **on Yom Kippur that occurs on Shabbat trimming vegetables is prohibited? The verse states: “A solemn rest [*shabbaton*],** a holy Shabbat unto the Lord” (Exodus 16:23), which means that there is an obligation to issue a **rabbinic prohibition** on this day. Issue a rabbinic prohibition **for what** activity? **If you say** this refers to prohibiting actual **labor, isn’t it written** explicitly: “But the seventh day is Shabbat for the Lord your God; **you shall not perform any labor”** (Exodus 20:9)? **Rather, is it not** referring to **trimming vegetables,** which is prohibited on Shabbat? The Gemara answers: **No,** that is not; rather, solemn rest **actually** refers **to labor.** It is a positive commandment to rest on Shabbat. Although the verse says explicitly: “But the seventh day is Shabbat for the Lord your God; you shall not perform any labor,” this adds that one who performs a prohibited labor **violates** both **a positive mitzva and a prohibition.**


###### Shabbat 114b:8
[Shabbat 114b:8](https://torahapp.org/share/book/Shabbat/r/114b:8)

תַּנְיָא כְּווֹתֵיהּ דְּרַבִּי יוֹחָנָן: יוֹם הַכִּיפּוּרִים שֶׁחָל לִהְיוֹת בְּשַׁבָּת

**William Davidson Edition - English:**
**It was taught** in a *baraita* **in accordance with** the opinion of **Rabbi Yoḥanan:** If **Yom Kippur occurs on Shabbat,**