## Shabbat Daf 122a

###### Shabbat 122a:1
[Shabbat 122a:1](https://torahapp.org/share/book/Shabbat/r/122a:1)

אֲמַר לֵיהּ: כְּאוֹתָן שֶׁל בֵּית אָבִיךָ.

**William Davidson Edition - English:**
Rabbi Abba bar Kahana **said to him:** They are **like those from your father’s house,** which are large (*Tosafot*).


###### Shabbat 122a:2
[Shabbat 122a:2](https://torahapp.org/share/book/Shabbat/r/122a:2)

וְאָמַר רַבִּי אַבָּא בַּר כָּהֲנָא אָמַר רַבִּי חֲנִינָא: קְרוֹנוֹת שֶׁל בֵּית רַבִּי מוּתָּר לְטַלְטְלָן בְּשַׁבָּת. אֲמַר לֵיהּ רַבִּי זֵירָא: בְּנִיטָּלִין בְּאָדָם אֶחָד אוֹ בִּשְׁנֵי בְּנֵי אָדָם? אֲמַר לֵיהּ: כְּאוֹתָן שֶׁל בֵּית אָבִיךָ.

**William Davidson Edition - English:**
**And Rabbi Abba bar Kahana said** that **Rabbi Ḥanina said: The sedan chairs of the house of Rabbi** Yehuda HaNasi **may be moved on Shabbat. Rabbi Zeira said to** Rabbi Abba bar Kahana: Are you referring to sedan chairs **that can be moved by one person or** those that can be only moved **by two people? He said to him:** They are **like those from your father’s house.**


###### Shabbat 122a:3
[Shabbat 122a:3](https://torahapp.org/share/book/Shabbat/r/122a:3)

וְאָמַר רַבִּי אַבָּא בַּר כָּהֲנָא: הִתִּיר לָהֶם רַבִּי חֲנִינָא לְבֵית רַבִּי לִשְׁתּוֹת יַיִן בִּקְרוֹנוֹת שֶׁל גּוֹי, בְּחוֹתָם אֶחָד, וְלָא יָדַעְנָא אִי מִשּׁוּם דְּסָבַר לַהּ כְּרַבִּי אֱלִיעֶזֶר, אִי מִשּׁוּם אֵימְתָא דְּבֵי נְשִׂיאָה.

**William Davidson Edition - English:**
**And Rabbi Abba bar Kahana said: Rabbi Ḥanina permitted** the members **of the household of Rabbi** Yehuda HaNasi **to drink wine** transported **in a gentile’s wagons** even though the wine was sealed only **with one seal.** He was not concerned that perhaps the gentile may have opened the barrel and poured wine libations to idolatry from it or touched it, which would prohibit drinking it. Rabbi Abba bar Kahana adds: **And I do not know if** that is **because** Rabbi Ḥanina **holds in accordance with** the opinion of **Rabbi Eliezer,** who permits drinking wine from a gentile that was protected by a single seal, **or** if it was because the gentile would not dare to open these specific casks **due fear of the household of the *Nasi*,** but in general Rabbi Ḥanina prohibited drinking wine protected by a single seal.


###### Shabbat 122a:4
[Shabbat 122a:4](https://torahapp.org/share/book/Shabbat/r/122a:4)

**מַתְנִי׳** גּוֹי שֶׁהִדְלִיק אֶת הַנֵּר — מִשְׁתַּמֵּשׁ לְאוֹרוֹ יִשְׂרָאֵל. וְאִם בִּשְׁבִיל יִשְׂרָאֵל — אָסוּר. מִילֵּא מַיִם לְהַשְׁקוֹת בְּהֶמְתּוֹ — מַשְׁקֶה אַחֲרָיו יִשְׂרָאֵל, וְאִם בִּשְׁבִיל יִשְׂרָאֵל — אָסוּר. עָשָׂה גּוֹי כֶּבֶשׁ לֵירֵד בּוֹ — יוֹרֵד אַחֲרָיו יִשְׂרָאֵל, וְאִם בִּשְׁבִיל יִשְׂרָאֵל — אָסוּר. מַעֲשֶׂה בְּרַבָּן גַּמְלִיאֵל וּזְקֵנִים שֶׁהָיוּ בָּאִין בִּסְפִינָה וְעָשָׂה גּוֹי כֶּבֶשׁ לֵירֵד בּוֹ, וְיָרְדוּ בּוֹ רַבָּן גַּמְלִיאֵל וּזְקֵנִים.

**William Davidson Edition - English:**
**MISHNA:** If **a gentile kindled a lamp** on Shabbat for his own purposes, **a Jew** also **uses its light; and if** the gentile kindled it **for a Jew,** the Sages **prohibited** to utilize its light. Similarly, if a gentile **drew water** from a well in the public domain **to give his animal to drink, a Jew gives** his own animal **to drink after him** from the same water; **and if** he drew the water initially **for** the benefit of **a Jew, it is prohibited** for a Jew to give his animal to drink from that water. Similarly, if **a gentile made a ramp** on Shabbat **to disembark** from a ship, **a Jew disembarks after him; and if** he made the ramp **for a Jew,** it is **prohibited.** There was **an incident** in which **Rabban Gamliel and the Elders were traveling on a ship and a gentile made a ramp** on Shabbat in order **to disembark** from the ship **on it; and Rabban Gamliel and the Elders disembarked on it** as well.


###### Shabbat 122a:5
[Shabbat 122a:5](https://torahapp.org/share/book/Shabbat/r/122a:5)

**גְּמָ׳** וּצְרִיכָא, דְּאִי אַשְׁמְעִינַן נֵר, מִשּׁוּם דְּנֵר לְאֶחָד נֵר לְמֵאָה, אֲבָל מַיִם לִיגְזַר, דִּילְמָא אָתֵי לְאַפּוֹשֵׁי בִּשְׁבִיל יִשְׂרָאֵל. וְכֶבֶשׁ לְמָה לִי? מַעֲשֶׂה דְּרַבָּן גַּמְלִיאֵל וּזְקֵנִים קָא מַשְׁמַע לַן.

**William Davidson Edition - English:**
**GEMARA:** The Gemara comments: **And it was necessary** to teach this *halakha* in all these cases. **As, had it taught us** only the *halakha* with regard to **a lamp,** I would have said that this is the *halakha* **because** the light of **a lamp for one is** the light of **a lamp for one hundred** people. There is no need to kindle multiple lamps for multiple people; the light of one candle suffices for many. Therefore, it is permitted to use the light of a lamp kindled by a gentile. **However,** with regard to **water,** there is room **to issue a decree** against benefitting from the gentile’s efforts, **lest one come to increase** the amount of water he draws **for a Jew,** even without stating that intention. The Gemara asks: **And why do I need** the mishna to mention that it is permitted to use **the ramp?** The Gemara answers: **It taught us** the case of the ramp to cite **the incident** involving **Rabban Gamliel and the Elders** to indicate that they followed this ruling in practice.


###### Shabbat 122a:6
[Shabbat 122a:6](https://torahapp.org/share/book/Shabbat/r/122a:6)

תָּנוּ רַבָּנַן: גּוֹי שֶׁלִּיקֵּט עֲשָׂבִים — מַאֲכִיל אַחֲרָיו יִשְׂרָאֵל, וְאִם בִּשְׁבִיל יִשְׂרָאֵל — אָסוּר. מִילֵּא מַיִם לְהַשְׁקוֹת בְּהֶמְתּוֹ — מַשְׁקֶה אַחֲרָיו יִשְׂרָאֵל, וְאִם בִּשְׁבִיל יִשְׂרָאֵל — אָסוּר. בַּמֶּה דְּבָרִים אֲמוּרִים — שֶׁאֵין מַכִּירוֹ, אֲבָל מַכִּירוֹ — אָסוּר.

**William Davidson Edition - English:**
**The Sages taught:** If **a gentile collected grass** on Shabbat for himself, in order to feed his animal, **a Jew may feed** his own animal **after him, and if** he collected it **for the benefit of a Jew,** it is **prohibited.** If he **drew water to give his animal to drink, a Jew may give** water to his own animal **to drink after him, and if** he drew it **for the benefit of a Jew** it is **prohibited. In what** case **is** this **statement,** that if the gentile acted for himself it is permitted for a Jew to benefit, **said?** When the gentile **does not know him; however,** if the gentile **knows him, it is prohibited,** as in that case, he certainly intended to benefit his Jewish acquaintance as well.


###### Shabbat 122a:7
[Shabbat 122a:7](https://torahapp.org/share/book/Shabbat/r/122a:7)

אִינִי?! וְהָאָמַר רַב הוּנָא אָמַר רַבִּי חֲנִינָא: מַעֲמִיד אָדָם בְּהֶמְתּוֹ עַל גַּבֵּי עֲשָׂבִים בְּשַׁבָּת, אֲבָל לֹא עַל גַּבֵּי מוּקְצֶה בְּשַׁבָּת. דְּקָאֵים לַהּ בְּאַפָּהּ, וְאָזְלָא הִיא וְאָכְלָה.

**William Davidson Edition - English:**
The Gemara asks: **Is that so? Didn’t Rav Huna say** that **Rabbi Ḥanina said: One may position his animal over grass on Shabbat,** even grass that is growing in the ground, and there is no concern lest he detach the grass and feed the animal; **however,** he may **not** position the animal **over** an item that is **set aside on Shabbat,** since there is concern lest one lift the item with his hand. The grass that the gentile collects for himself is certainly set aside, so why may the Jew feed it to his animal? The Gemara answers: Indeed, a Jew may not position his animal over the grass that a gentile picked; he may only **position it in before** the grass at a distance, **and** the animal **goes** on its own **and eats.**


###### Shabbat 122a:8
[Shabbat 122a:8](https://torahapp.org/share/book/Shabbat/r/122a:8)

אָמַר מָר: בַּמֶּה דְּבָרִים אֲמוּרִים — שֶׁאֵין מַכִּירוֹ, אֲבָל מַכִּירוֹ — אָסוּר. הָא רַבָּן גַּמְלִיאֵל מַכִּירוֹ הֲוָה! אָמַר אַבָּיֵי: שֶׁלֹּא בְּפָנָיו הֲוָה. רָבָא אָמַר: אֲפִילּוּ תֵּימָא בְּפָנָיו, נֵר לְאֶחָד נֵר לְמֵאָה.

**William Davidson Edition - English:**
We learned above that **the Master said: In what** case **is** this **statement,** that if the gentile acted for himself it is permitted for a Jew to benefit, **said?** When the gentile **does not know him; however,** if the gentile **knows him, it is prohibited.** The Gemara asks: **However,** in the incident involving **Rabban Gamliel** and the ship, it is a case where the gentile **knows him** as they traveled together on the ship. **Abaye said:** The action was **not** performed **in** Rabban Gamliel’s **presence,** and since the gentile had not seen him he intended to make it only for himself. **Rava said: Even if you say** that the gentile made the ramp **in his presence,** that is irrelevant because **a lamp for one is a lamp for one hundred;** similarly, with regard to a ramp, once the gentile constructs it for his own use it can be used by others with no further adjustments.


###### Shabbat 122a:9
[Shabbat 122a:9](https://torahapp.org/share/book/Shabbat/r/122a:9)

מֵיתִיבִי, אָמַר לָהֶן רַבָּן גַּמְלִיאֵל: הוֹאִיל וְשֶׁלֹּא בְּפָנֵינוּ עֲשָׂאוֹ — נֵרֵד בּוֹ. אֵימָא: הוֹאִיל וַעֲשָׂאוֹ נֵרֵד בּוֹ.

**William Davidson Edition - English:**
The Gemara **raises an objection** to Rava’s statement based on the *Tosefta*: **Rabban Gamliel said to them: Since he made it not in our presence, we will disembark on it.** Rabban Gamliel made use of the ramp only for this reason, contrary to Rava’s explanation. The Gemara rejects this: **Say** the *Tosefta* in an emended form: Rabban Gamliel said to them: **Since he made it, we will disembark on it.**


###### Shabbat 122a:10
[Shabbat 122a:10](https://torahapp.org/share/book/Shabbat/r/122a:10)

תָּא שְׁמַע: עִיר שֶׁיִּשְׂרָאֵל וְגוֹיִם דָּרִין בְּתוֹכָהּ, וְהָיְתָה בָּהּ מֶרְחָץ הַמַּרְחֶצֶת בְּשַׁבָּת, אִם רוֹב גּוֹיִם — מוּתָּר לִרְחוֹץ בָּהּ מִיָּד. אִם רוֹב יִשְׂרָאֵל — יַמְתִּין בִּכְדֵי שֶׁיֵּחַמּוּ חַמִּין! הָתָם, כִּי מְחַמְּמִי — אַדַּעְתָּא דְרוּבָּא מְחַמְּמִי.

**William Davidson Edition - English:**
**Come** and **hear** proof from another *baraita* with regard to the dispute between Abaye and Rava: With regard to **a city where** both **Jews and gentiles live and there was a bathhouse in it** in which **there is bathing on Shabbat, if the majority** of the city’s residents are **gentiles, it is permitted to bathe in** the bathhouse **immediately** after Shabbat because the bathhouse was heated on Shabbat to serve the gentiles. However, **if** there is **a majority of Jews** in the city, **one waits** after Shabbat **for** a period of **time sufficient for them to heat the hot water** so as not to benefit from prohibited labor performed on Shabbat. Apparently, even when an action is not performed in the presence of a Jew, there is concern that it may have been performed for the benefit of Jews. The Gemara rejects this proof: **There,** in the case of the *baraita*, **when they heat** the water, **they heat it with the majority** of the city’s inhabitants **in mind,** and the owner of the bathhouse sets the heating schedule to service the majority.


###### Shabbat 122a:11
[Shabbat 122a:11](https://torahapp.org/share/book/Shabbat/r/122a:11)

תָּא שְׁמַע: נֵר הַדָּלוּק בִּמְסִיבָּה, אִם רוֹב גּוֹיִם — מוּתָּר לְהִשְׁתַּמֵּשׁ לְאוֹרָהּ, אִם רוֹב יִשְׂרָאֵל — אָסוּר, מֶחֱצָה עַל מֶחֱצָה — אָסוּר. הָתָם נָמֵי, כִּי מַדְלְקִי —

**William Davidson Edition - English:**
**Come** and **hear** a proof from the following *baraita*: With regard to **a lamp kindled at a banquet** in which several people are participating, **if the majority** of those present are **gentiles it is permitted** for a Jew **to utilize its light,** and **if the majority** of those present are **Jews it is prohibited,** as in that case, the lamp was certainly lit for the Jews’ benefit. If those present are **half** Jews **and half** gentiles, **it is prohibited.** Since they are participating in the same banquet, the gentile certainly knows the Jew. Why, then, is it permitted for a Jew to utilize the light of the lamp even when the majority of those present are gentiles? The Gemara rejects this proof: **There, too, when they kindle** the lamp,