## Shabbat Daf 123a

###### Shabbat 123a:1
[Shabbat 123a:1](https://torahapp.org/share/book/Shabbat/r/123a:1)

דָּבָר שֶׁמְּלַאכְתּוֹ לְאִיסּוּר לְצוֹרֶךְ גּוּפוֹ — מוּתָּר.

**William Davidson Edition - English:**
Using **an object whose** primary **function** is **for a prohibited** use, **for the purpose** of utilizing the object **itself** to perform a permitted action, is **permitted.**


###### Shabbat 123a:2
[Shabbat 123a:2](https://torahapp.org/share/book/Shabbat/r/123a:2)

אֵיתִיבֵיהּ אַבָּיֵי לְרַבָּה: מְדוֹכָה, אִם יֵשׁ בָּהּ שׁוּם — מְטַלְטְלִין אוֹתָהּ, וְאִם לָאו — אֵין מְטַלְטְלִין אוֹתָהּ.

**William Davidson Edition - English:**
**Abaye raised an objection to** the opinion of **Rabba** from the *Tosefta*: **A mortar, if it** still **has garlic in it, one may move it** on Shabbat, **and if not, one may not move it.** Apparently, under no circumstances may a mortar be used, even for an action that is generally permitted on Shabbat, because the mortar’s primary function is prohibited.


###### Shabbat 123a:3
[Shabbat 123a:3](https://torahapp.org/share/book/Shabbat/r/123a:3)

אֲמַר לֵיהּ: הָא מַנִּי — רַבִּי נְחֶמְיָה הִיא, דְּאָמַר: אֵין כְּלִי נִיטָּל אֶלָּא לְצוֹרֶךְ תַּשְׁמִישׁוֹ.

**William Davidson Edition - English:**
Rabba **said to him:** In accordance with **whose** opinion **is this** *baraita*? **It is** the opinion of **Rabbi Neḥemya, who says: A vessel may not be moved** on Shabbat **except for the purpose of its** designated **use.**


###### Shabbat 123a:4
[Shabbat 123a:4](https://torahapp.org/share/book/Shabbat/r/123a:4)

אֵיתִיבֵיהּ: (בֵּית שַׁמַּאי אוֹמְרִים: אֵין נוֹטְלִין אֶת הָעֱלִי לְקַצֵּב עָלָיו בָּשָׂר. וּבֵית הִלֵּל מַתִּירִין.) וְשָׁוִין שֶׁאִם קִצֵּב עָלָיו בָּשָׂר שֶׁאָסוּר לְטַלְטְלוֹ!

**William Davidson Edition - English:**
Abaye **raised** another **objection** to Rabba’s opinion. We learned in a mishna that **Beit Shammai say: One may not take a** large **pestle** from a mortar, which is typically used for a prohibited action, in order **to cut meat on it** for the purpose of a Festival. **And Beit Hillel permit** doing so due to the mitzva of rejoicing on the Festival. **And everyone agrees** that **if one cut meat on it** for the purpose of the Festival, **that it is** then **prohibited to move it** because there is no further need for it on the Festival. Apparently, it is prohibited to use an object whose primary function is for a prohibited use, even to perform a permitted action.


###### Shabbat 123a:5
[Shabbat 123a:5](https://torahapp.org/share/book/Shabbat/r/123a:5)

סְבַר לְשַׁנּוֹיֵי לֵיהּ כְּרַבִּי נְחֶמְיָה. כֵּיוָן דְּשַׁמְעַהּ לְהָא דְּאָמַר רַב חִינָּנָא בַּר שֶׁלֶמְיָא מִשְּׁמֵיהּ דְּרַב: הַכֹּל מוֹדִים בְּסִיכֵּי זְיָירֵי וּמָזוּרֵי דְּכֵיוָן דְּקָפֵיד עֲלַיְיהוּ, מְיַיחֵד לְהוּ מָקוֹם — הָא נָמֵי מְיַיחֵד לְהוּ מָקוֹם.

**William Davidson Edition - English:**
Initially, Rabba **thought to respond to** Abaye’s objection by saying that this mishna, too, is **in accordance with** the opinion of **Rabbi Neḥemya,** that a vessel may only be moved on Shabbat for the purpose of its designated use. However, he changed his mind **once he heard that** which **Rav Ḥinana bar Shelemya said in the name of Rav: Everyone agrees in the case of launderers’ pins, presses, and clothing rods** (*Arukh*), that **since** one **is particular about them** to ensure that they remain intact, he **designates a place for them** and does not move them for other purposes. Therefore, everyone agrees that it is prohibited to move them. **Here, too,** the mortar and pestle are specifically designated for a particular use and **one designates a place for them;** therefore, it is prohibited to move them.


###### Shabbat 123a:6
[Shabbat 123a:6](https://torahapp.org/share/book/Shabbat/r/123a:6)

אִיתְּמַר. רַבִּי חִיָּיא בַּר אַבָּא אָמַר רַבִּי יוֹחָנָן: קוּרְנָס שֶׁל זֶהָבִים שָׁנִינוּ. רַב שֶׁמֶן בַּר אַבָּא אָמַר: קוּרְנָס שֶׁל בַּשָּׂמִים שָׁנִינוּ.

**William Davidson Edition - English:**
**It was stated** that there was another amoraic dispute on this topic. **Rabbi Ḥiyya bar Abba** said that **Rabbi Yoḥanan said:** It was with regard to **the hammer of goldsmiths that we learned** it may be used to crack nuts. Although the goldsmith is particular about ensuring that the hammer remains smooth and avoids using it for any purpose other than its particular use, nevertheless, it was allowed to be used for other permitted actions. **Rav Shemen bar Abba said:** It was with regard to **the hammer of spice merchants that we learned** it may be used to crack nuts.


###### Shabbat 123a:7
[Shabbat 123a:7](https://torahapp.org/share/book/Shabbat/r/123a:7)

מַאן דְּאָמַר דְּבַשָּׂמִים, כׇּל שֶׁכֵּן דְּזֶהָבִים. מַאן דְּאָמַר שֶׁל זֶהָבִים — אֲבָל דְּבַשָּׂמִים קָפֵיד עֲלַיְיהוּ.

**William Davidson Edition - English:**
The Gemara explains: **The one who said** it is permitted to crack nuts on Shabbat using **the hammer of spice merchants, all the more so** that it is permitted to use a hammer typically used by **goldsmiths.** However, **the one who said** that it is only permitted to use a hammer used by **goldsmiths, but** with regard to the hammer **of spice merchants,** the merchant **is particular about it** and would not allow it to be used for cracking nuts. Use for other purposes would cause the hammer to absorb foreign smells, which would ruin the spices.


###### Shabbat 123a:8
[Shabbat 123a:8](https://torahapp.org/share/book/Shabbat/r/123a:8)

וְאֶת הַכּוּשׁ וְאֶת הַכַּרְכֵּר כּוּ׳. תָּנוּ רַבָּנַן: פָּגָה שֶׁטְּמָנָהּ בְּתֶבֶן וַחֲרָרָה שֶׁטְּמָנָהּ בְּגֶחָלִים, אִם מְגוּלָּה מִקְצָתָהּ — מוּתָּר לְטַלְטְלָהּ, וְאִם לָאו — אָסוּר לְטַלְטְלָהּ.

**William Davidson Edition - English:**
And we learned in the mishna: one may move **a reed or a shuttle [*karkar*]** in order to stick it into food. **The Sages taught** in a *baraita*: With regard to **an unripe fig that one buried in straw** to accelerate its ripening, **and** likewise with regard to **a cake that one buried in coals** in order to heat it, **if part of it is exposed, it is permitted to move it** on Shabbat. **And if not,** and it was completely covered, **it is prohibited to move it** lest one come to carry straw or coals, which are set-aside, along with it. It is prohibited for one to move set-aside objects or to cause them to be moved.


###### Shabbat 123a:9
[Shabbat 123a:9](https://torahapp.org/share/book/Shabbat/r/123a:9)

רַבִּי אֶלְעָזָר בֶּן תַּדַּאי אוֹמֵר: תּוֹחֲבָן בַּכּוּשׁ אוֹ בַּכַּרְכֵּר, וְהֵן נִנְעָרוֹת מֵאֵילֵיהֶן. אָמַר רַב נַחְמָן: הֲלָכָה כְּרַבִּי אֶלְעָזָר בֶּן תַּדַּאי!

**William Davidson Edition - English:**
**Rabbi Elazar ben Tadai says: One may insert a reed or a shuttle** into an unripe fig or a cake that is buried in coals to remove it from its place, **and** the straw and the coals **are shaken off on their own. Rav Naḥman says: The *halakha* is in accordance with** the opinion of **Rabbi Elazar ben Tadai.**


###### Shabbat 123a:10
[Shabbat 123a:10](https://torahapp.org/share/book/Shabbat/r/123a:10)

לְמֵימְרָא דְּסָבַר רַב נַחְמָן טִלְטוּל מִן הַצַּד לָא שְׁמֵיהּ טִלְטוּל? וְהָאָמַר רַב נַחְמָן: הַאי פּוּגְלָא, מִלְּמַעְלָה לְמַטָּה — שְׁרֵי, מִמַּטָּה לְמַעְלָה — אֲסִיר! הֲדַר בֵּיהּ רַב נַחְמָן מֵהַהִיא.

**William Davidson Edition - English:**
The Gemara asks: **Is that to say that Rav Naḥman holds: Moving** an object **in an atypical manner is not** considered to be a bona fide act of **moving** and is permitted on Shabbat? **Didn’t Rav Naḥman say: This radish** that was buried in the dirt to protect it, if it was inserted **from the top to bottom,** i.e., the wider part of the radish is closer to the surface and the narrower part is farther, it is **permitted** to remove it from the dirt. If it was inserted **from bottom to top,** and the wider part was farther from the surface, **it is prohibited** because he thereby moves the dirt. Apparently, Rav Naḥman prohibits moving set-aside items even if one does so in an atypical manner. The Gemara answers: **Rav Naḥman reversed** his opinion with regard to **that** *halakha* of the radish.


###### Shabbat 123a:11
[Shabbat 123a:11](https://torahapp.org/share/book/Shabbat/r/123a:11)

מַחַט שֶׁל יָד לִיטּוֹל בָּהּ כּוּ׳. שְׁלַח לֵיהּ רָבָא בְּרֵיהּ דְּרַבָּה לְרַב יוֹסֵף: יְלַמְּדֵנוּ רַבֵּינוּ, מַחַט שֶׁנִּיטַּל חֲרָרָהּ אוֹ עוּקְצָהּ, מַהוּ?

**William Davidson Edition - English:**
We learned in the mishna: One is permitted to take **an** ordinary **hand needle** used for sewing clothes **to extract** a thorn **with it. Rava, son of Rabba, sent** the following question **to Rav Yosef: Let our teacher teach us:** With regard to a **needle whose eye or point was removed, what is its** legal status, i.e., is moving it on Shabbat permitted?


###### Shabbat 123a:12
[Shabbat 123a:12](https://torahapp.org/share/book/Shabbat/r/123a:12)

אֲמַר לֵיהּ, תְּנֵיתוּהָ: מַחַט שֶׁל יָד לִיטּוֹל בָּהּ אֶת הַקּוֹץ: וְכִי מָה אִיכְפַּת לֵיהּ לַקּוֹץ בֵּין נְקוּבָה לְבֵין שֶׁאֵינָהּ נְקוּבָה?

**William Davidson Edition - English:**
Rav Yosef **said to him: You** already **learned** the answer to that question in the mishna: One is permitted to take **an** ordinary **hand needle** used for sewing clothes **to extract a thorn with it. And what does the thorn** that is stuck in his flesh **care whether** the needle **has an eye or whether it does not have an eye?** Since the needle is suited for that purpose, it is permitted to move it.


###### Shabbat 123a:13
[Shabbat 123a:13](https://torahapp.org/share/book/Shabbat/r/123a:13)

אֵיתִיבֵיהּ: מַחַט שֶׁנִּיטַּל חֲרָרָהּ אוֹ עוּקְצָהּ — טְהוֹרָה?

**William Davidson Edition - English:**
Rava, son of Rabba, **raised an objection to** Rav Yosef from that which we learned in a mishna: A ritually impure **needle whose eye or point was removed** becomes **ritually pure,** because its status as a vessel is negated. Since it is no longer considered a vessel, why would it be permitted to move it?


###### Shabbat 123a:14
[Shabbat 123a:14](https://torahapp.org/share/book/Shabbat/r/123a:14)

אָמַר אַבָּיֵי: טוּמְאָה אַשַּׁבָּת קָרָמֵית? טוּמְאָה כְּלִי מַעֲשֶׂה בָּעֵינַן, לְעִנְיַן שַׁבָּת מִידֵּי דַּחֲזֵי בָּעֵינַן — וְהָא נָמֵי חַזְיָא לְמִשְׁקַל בַּהּ קוֹץ.

**William Davidson Edition - English:**
**Abaye said: Are you raising a contradiction from** the *halakhot* of **ritual impurity to** the *halakhot* of **Shabbat?** With regard to **ritual impurity, we require a functional utensil** for it to become ritually impure or to retain impurity, and anything which is not functional is ritually pure. However, **with regard to Shabbat we require something that is fit** for use, **and this too is fit to extract** a **thorn with it,** and therefore, its legal status is that of a utensil and moving it is permitted.


###### Shabbat 123a:15
[Shabbat 123a:15](https://torahapp.org/share/book/Shabbat/r/123a:15)

אָמַר רָבָא: מַאן דְּקָמוֹתֵיב, שַׁפִּיר קָמוֹתֵיב. מִדִּלְעִנְיַן טוּמְאָה לָאו מָנָא הוּא — לְעִנְיַן שַׁבָּת נָמֵי לָאו מָנָא הוּא.

**William Davidson Edition - English:**
**Rava said:** The one **who raises the objection, raises the objection well. From** the fact that **with regard to ritual impurity it is not** considered **a utensil, with regard to Shabbat, it is also not** considered **a utensil,** and if it is not a utensil it may not be moved on Shabbat.


###### Shabbat 123a:16
[Shabbat 123a:16](https://torahapp.org/share/book/Shabbat/r/123a:16)

מֵיתִיבִי: מַחַט, בֵּין נְקוּבָה בֵּין שֶׁאֵינָהּ נְקוּבָה — מוּתָּר לְטַלְטְלָהּ בְּשַׁבָּת. וְלֹא אָמְרוּ נְקוּבָה אֶלָּא לְעִנְיַן טוּמְאָה בִּלְבַד!

**William Davidson Edition - English:**
The Gemara **raises an objection to** the opinion of Rava based on what was taught in a *baraita*: **A needle, whether it is perforated or whether it is not perforated, it is permitted to move it on Shabbat. And they said** that the status of a **perforated** needle is different **only with regard to ritual impurity alone.**


###### Shabbat 123a:17
[Shabbat 123a:17](https://torahapp.org/share/book/Shabbat/r/123a:17)

תַּרְגְּמַהּ אַבָּיֵי אַלִּיבָּא דְּרָבָא: בְּגוּלְמֵי עָסְקִינַן, זִימְנִין דְּמִימְּלִיךְ עֲלַיְיהוּ, וּמְשַׁוֵּי לְהוּ מָנָא. אֲבָל הֵיכָא דְּנִיטַּל חֲרָרָהּ אוֹ עוּקְצָהּ — אָדָם זוֹרְקָהּ לְבֵין גְּרוּטָאוֹת.

**William Davidson Edition - English:**
**Abaye interpreted it according to the opinion of Rava:** In this mishna, **we are dealing with unfinished** needles. **Sometimes one decides** to **render them a utensil** for other purposes without perforating them. **However,** in a case **where its eye or its point was removed** from the finished needle, its status as a vessel was negated, since **a person throws it among the junk [*gerutaot*].**


###### Shabbat 123a:18
[Shabbat 123a:18](https://torahapp.org/share/book/Shabbat/r/123a:18)

אַסּוֹבֵי יָנוֹקָא — רַב נַחְמָן אָסַר, וְרַב שֵׁשֶׁת שָׁרֵי. אָמַר רַב נַחְמָן: מְנָא אָמֵינָא לַהּ, דִּתְנַן: אֵין עוֹשִׂין

**William Davidson Edition - English:**
With regard to the matter of **aligning the** limbs of an **infant** on Shabbat when it is necessary to do so, **Rav Naḥman prohibits** doing so on Shabbat, due to concern that it is similar to the prohibited labor of completing the production process of a vessel, **and Rav Sheshet permits** doing so. **Rav Naḥman says: From where do I say** that this is the *halakha*? **As we learned in a mishna: One may not make**