## Shabbat Daf 124a

###### Shabbat 124a:1
[Shabbat 124a:1](https://torahapp.org/share/book/Shabbat/r/124a:1)

יָדוֹ עַל כֶּתֶף חֲבֵירוֹ וְיַד חֲבֵירוֹ עַל כְּתֵיפוֹ, וְתוֹלֶה וּמַפְשִׁיט.

**William Davidson Edition - English:**
**his hand on the shoulder of another, and the other’s hand on his shoulder, and suspends** the lamb **and flays** its hide.


###### Shabbat 124a:2
[Shabbat 124a:2](https://torahapp.org/share/book/Shabbat/r/124a:2)

גְּלוֹסְטְרָא — דִּתְנַן: נֶגֶר שֶׁיֵּשׁ בְּרֹאשׁוֹ גְּלוֹסְטְרָא, רַבִּי יְהוֹשֻׁעַ אוֹמֵר: שׁוֹמְטָהּ מִן פֶּתַח זֶה וְתוֹלָהּ בַּחֲבֵירוֹ בְּשַׁבָּת. רַבִּי טַרְפוֹן אוֹמֵר: הֲרֵי הוּא כְּכׇל הַכֵּלִים וּמִיטַּלְטֵל בֶּחָצֵר.

**William Davidson Edition - English:**
The source for the **thick end** of a bolt is **as we learned** in a mishna: With regard to **a bolt** used in a door lock **which has a thick end at the head** of the bolt, **Rabbi Yehoshua says: One may drag it from this doorway and hang it in another** doorway **on Shabbat,** but he may not move it with his hands, because it was considered to be set-aside. **Rabbi Tarfon says: It is like all the** other **utensils and may be moved in a courtyard.**


###### Shabbat 124a:3
[Shabbat 124a:3](https://torahapp.org/share/book/Shabbat/r/124a:3)

מְדוֹכָה — הָא דַּאֲמַרַן. אָמַר רַבָּה: מִמַּאי, דִּילְמָא לְעוֹלָם אֵימָא לְךָ לְאַחַר הַתָּרַת כֵּלִים נִשְׁנוּ: קָנִים טַעְמָא מַאי — מִשּׁוּם אִיעַפּוֹשֵׁי, בְּהַאי פּוּרְתָּא לָא מִיעַפַּשׁ. מַקְלוֹת, אֶפְשָׁר כְּרַבִּי אֶלְעָזָר.

**William Davidson Edition - English:**
The case of **a mortar** is **that which we said** above. **Rabba said: From what** does that conclusion ensue? **Perhaps, actually I** could **say to you** that these *mishnayot* **were taught after permission** to move **utensils** on Shabbat was adopted, and nevertheless, the prohibitions can be understood. With regard to the **rods** for the showbread, **what is the reason** that they are used? They are used **due to concern** that the bread will **decay. In that brief** period until the conclusion of Shabbat **it will not decay.** With regard to **poles,** why may they not be used on Passover eve? It is prohibited because **it is possible** to flay the lamb **in accordance with** the opinion of **Rabbi Elazar.** Use of the pole is superfluous, and therefore it is set-aside.


###### Shabbat 124a:4
[Shabbat 124a:4](https://torahapp.org/share/book/Shabbat/r/124a:4)

גְּלוֹסְטְרָא — כִּדְרַבִּי יַנַּאי, דַּאֲמַר רַבִּי יַנַּאי: בְּחָצֵר שֶׁאֵינָהּ מְעוֹרֶבֶת עָסְקִינַן, רַבִּי יְהוֹשֻׁעַ סָבַר: תּוֹךְ הַפֶּתַח כְּלִפְנִים דָּמֵי וְקָמְטַלְטֵל מָנָא דְבָתִּים בְּחָצֵר. וְרַבִּי טַרְפוֹן סָבַר: תּוֹךְ הַפֶּתַח כְּלַחוּץ דָּמֵי, וּמָנָא דְחָצֵר בְּחָצֵר קָא מְטַלְטֵל.

**William Davidson Edition - English:**
In the case of **the thick end** of the bolt in the door, why was it prohibited to move it by hand? It was prohibited **in accordance with** the opinion of **Rabbi Yanai, as Rabbi Yanai says: We are dealing with a courtyard** for which a joining of courtyards [*eiruv*] was not established. **Rabbi Yehoshua holds** that **inside the doorway is** considered to be **like inside** the house, **and** therefore, **he is moving utensils** of the **houses in the courtyard.** Since there is no joining of the courtyards, one may not move a vessel from the house to the courtyard. **And Rabbi Tarfon holds** that **inside the doorway is** considered to be **like outside** the house, **and therefore, he is moving utensils** of the **courtyard in the courtyard,** which is permitted.


###### Shabbat 124a:5
[Shabbat 124a:5](https://torahapp.org/share/book/Shabbat/r/124a:5)

מְדוֹכָה — רַבִּי נְחֶמְיָה הִיא.

**William Davidson Edition - English:**
With regard to **a mortar,** the *halakha* **is** in accordance with the opinion of **Rabbi Neḥemya,** who holds that a vessel may only be moved on Shabbat for the purpose of its designated use.


###### Shabbat 124a:6
[Shabbat 124a:6](https://torahapp.org/share/book/Shabbat/r/124a:6)

**מַתְנִי׳** כׇּל הַכֵּלִים נִיטָּלִין לְצוֹרֶךְ וְשֶׁלֹּא לְצוֹרֶךְ. רַבִּי נְחֶמְיָה אוֹמֵר: אֵין נִיטָּלִין אֶלָּא לְצוֹרֶךְ.

**William Davidson Edition - English:**
**MISHNA:** **All vessels may be moved for a** specific **purpose and not for a** specific **purpose. Rabbi Neḥemya says:** Vessels **may only be moved for a** specific **purpose.**


###### Shabbat 124a:7
[Shabbat 124a:7](https://torahapp.org/share/book/Shabbat/r/124a:7)

**גְּמָ׳** מַאי ״לְצוֹרֶךְ״ וּמַאי ״שֶׁלֹּא לְצוֹרֶךְ״?

**William Davidson Edition - English:**
**GEMARA:** The Gemara asks: **What** is the meaning of: **For a** specific **purpose, and what is** the meaning of: **Not for a** specific **purpose?**


###### Shabbat 124a:8
[Shabbat 124a:8](https://torahapp.org/share/book/Shabbat/r/124a:8)

אָמַר רַבָּה: ״לְצוֹרֶךְ״ — דָּבָר שֶׁמְּלַאכְתּוֹ לְהֶיתֵּר לְצוֹרֶךְ גּוּפוֹ. ״שֶׁלֹּא לְצוֹרֶךְ״ — דָּבָר שֶׁמְּלַאכְתּוֹ לְהֶיתֵּר לְצוֹרֶךְ מְקוֹמוֹ, וְדָבָר שֶׁמְּלַאכְתּוֹ לְאִיסּוּר, לְצוֹרֶךְ גּוּפוֹ — אִין, לְצוֹרֶךְ מְקוֹמוֹ — לָא. וַאֲתָא רַבִּי נְחֶמְיָה לְמֵימַר וַאֲפִילּוּ דָּבָר שֶׁמְּלַאכְתּוֹ לְהֶיתֵּר, לְצוֹרֶךְ גּוּפוֹ — אִין, לְצוֹרֶךְ מְקוֹמוֹ — לָא. אֲמַר לֵיהּ רָבָא: לְצוֹרֶךְ מְקוֹמוֹ, ״שֶׁלֹּא לְצוֹרֶךְ״ קָרֵית לֵיהּ?!

**William Davidson Edition - English:**
**Rabba said: For a** specific **purpose** means: Moving **an object whose** primary **function** is **for** a **permitted** use **for the purpose of** utilizing the object **itself. Not for a** specific **purpose** means: Moving **an object whose** primary **function** is **for** a **permitted** use **for the purpose of** utilizing **its place. And** an object **whose** primary **function** is **for** a **prohibited** use, **for the purpose of** utilizing the object **itself, yes,** it is permitted; **for the purpose of** utilizing **its place, no,** it is prohibited. **And Rabbi Neḥemya came to say: And even an object whose** primary **function** is **for** a **permitted** use, moving it **for the purpose of** utilizing the object **itself, yes; for the purpose of** utilizing **its place, no. Rava said to him: Do you call for the purpose of** utilizing **its place, not for a** specific **purpose?** It is for a purpose.


###### Shabbat 124a:9
[Shabbat 124a:9](https://torahapp.org/share/book/Shabbat/r/124a:9)

אֶלָּא אָמַר רָבָא: ״לְצוֹרֶךְ״ — דָּבָר שֶׁמְּלַאכְתּוֹ לְהֶיתֵּר, בֵּין לְצוֹרֶךְ גּוּפוֹ בֵּין לְצוֹרֶךְ מְקוֹמוֹ. ״שֶׁלֹּא לְצוֹרֶךְ״ — וַאֲפִילּוּ מֵחַמָּה לַצֵּל. וְדָבָר שֶׁמְּלַאכְתּוֹ לְאִיסּוּר, לְצוֹרֶךְ גּוּפוֹ וּלְצוֹרֶךְ מְקוֹמוֹ — אִין, מֵחַמָּה לַצֵּל — לָא. וַאֲתָא רַבִּי נְחֶמְיָה לְמֵימַר: וַאֲפִילּוּ דָּבָר שֶׁמְּלַאכְתּוֹ לְהֶיתֵּר, לְצוֹרֶךְ גּוּפוֹ וּלְצוֹרֶךְ מְקוֹמוֹ — אִין, מֵחַמָּה לַצֵּל — לָא.

**William Davidson Edition - English:**
**Rather, Rava said: For a** specific **purpose** means: Moving **an object whose** primary **function** is **for** a **permitted** use **both for the purpose of** utilizing the object **itself and for the purpose of** utilizing **its place. Not for a** specific **purpose** means: Moving it **even from the sun to the shade. And an object whose** primary **function** is **for** a **prohibited** use, **both for the purpose of** utilizing the object **itself and for the purpose of** utilizing **its place, yes,** it is permitted; moving it **from the sun to the shade, no,** it is prohibited. **And Rabbi Neḥemya came to say: Even an object whose** primary **function** is **for** a **permitted** use, moving it **for the purpose of** utilizing the object **itself and for the purpose of** utilizing **its place, yes,** it is permitted; moving it **from the sun to the shade, no,** it is prohibited.


###### Shabbat 124a:10
[Shabbat 124a:10](https://torahapp.org/share/book/Shabbat/r/124a:10)

יָתֵיב רַב סָפְרָא וְרַב אַחָא בַּר הוּנָא וְרַב הוּנָא בַּר חֲנִינָא, וְיָתְבִי וְקָאָמְרִי: לְרַבָּה אַלִּיבָּא דְּרַבִּי נְחֶמְיָה הָנֵי קְעָרוֹת הֵיכִי מְטַלְטְלִינַן? אֲמַר לְהוּ רַב סָפְרָא: מִידֵּי דְּהָוֵה אַגְּרָף שֶׁל רְעִי.

**William Davidson Edition - English:**
It is told that **Rav Safra and Rav Aḥa bar Huna and Rav Huna bar Ḥanina sat** together **and they sat and they said: According to Rabba’s** explanation **in accordance with** the opinion of **Rabbi Neḥemya** that it is prohibited to move an object whose primary function is for a permitted use for the purpose of utilizing its place, **these** empty **bowls, how do we carry** them? **Rav Safra said to them:** You may move them, **just as is** the case of a **chamber pot** containing waste that may be moved because it is disgusting.


###### Shabbat 124a:11
[Shabbat 124a:11](https://torahapp.org/share/book/Shabbat/r/124a:11)

אֲמַר לֵיהּ אַבָּיֵי לְרַבָּה, לְמָר אַלִּיבָּא דְּרַבִּי נְחֶמְיָה, הָנֵי קְעָרוֹת הֵיכִי מְטַלְטְלִינַן לְהוּ? אֲמַר לֵיהּ: רַב סָפְרָא חַבְרִין תַּרְגְּמַהּ: מִידֵּי דְּהָוֵה אַגְּרָף שֶׁל רְעִי.

**William Davidson Edition - English:**
**Abaye said** this same matter **to Rabba: According to the Master’s** explanation **in accordance with** the opinion of **Rabbi Neḥemya, these** empty **bowls, how do we carry** them? He **said to him: Our colleague Rav Safra interpreted it: Just as is** the case of a **chamber pot.**


###### Shabbat 124a:12
[Shabbat 124a:12](https://torahapp.org/share/book/Shabbat/r/124a:12)

אֵיתִיבֵיהּ אַבָּיֵי: מְדוֹכָה, אִם יֵשׁ בָּהּ שׁוּם — מְטַלְטְלִין אוֹתָהּ, וְאִם לָאו — אֵין מְטַלְטְלִין אוֹתָהּ. הָכָא בְּמַאי עָסְקִינַן — מֵחַמָּה לַצֵּל. אֵיתִיבֵיהּ: וְשָׁוִין שֶׁאִם קִצֵּב עָלָיו בָּשָׂר שֶׁאָסוּר לְטַלְטְלוֹ! הָכָא נָמֵי מֵחַמָּה לַצֵּל.

**William Davidson Edition - English:**
**Abaye raised an objection** to Rava’s opinion from that which was taught: With regard to **a mortar, if it has garlic in it, one may move it** on Shabbat, **and if not, one may not move it** on Shabbat. According to Rava’s opinion that all utensils may be moved, why is it prohibited to move the mortar? Rava responded: **With what we are dealing here?** We are dealing with a case of moving the mortar **from the sun to the shade,** which Rava prohibited. **Abaye raised an objection** to Rava’s opinion from that which was taught: Beit Shammai and Beit Hillel **agree** 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. According to Rava’s opinion, all utensils may be moved. He answered him: **Here, too,** we are dealing with a case of moving the mortar **from the sun to the shade.**


###### Shabbat 124a:13
[Shabbat 124a:13](https://torahapp.org/share/book/Shabbat/r/124a:13)

וְהָא דִּתְנַן: אֵין סוֹמְכִין אֶת הַקְּדֵירָה בִּבְקַעַת וְכֵן בַּדֶּלֶת. וְהָא בְּקַעַת דִּבְיוֹם טוֹב דָּבָר שֶׁמְּלַאכְתּוֹ לְהֶיתֵּר הוּא, אַלְמָא דָּבָר שֶׁמְּלַאכְתּוֹ לְהֶיתֵּר בֵּין לְצוֹרֶךְ גּוּפוֹ בֵּין לְצוֹרֶךְ מְקוֹמוֹ — אָסוּר! הָתָם מַאי טַעְמָא — כֵּיוָן דִּבְשַׁבָּת דָּבָר שֶׁמְּלַאכְתּוֹ לְאִיסּוּר הוּא, גְּזֵירָה יוֹם טוֹב אַטּוּ שַׁבָּת.

**William Davidson Edition - English:**
**And** Abaye raised another objection with regard to **that which we learned** in a mishna: **One may not prop a pot with a piece of wood, and so too,** one may not prop **a door** on a piece of wood. **Isn’t a piece of wood on a Festival an object whose** primary **function** is **for** a **permitted** use, since it is permitted to move it to light an oven? **Apparently,** there is an opinion that moving **an object whose** primary **function** is **for** a **permitted** use, **both for the purpose of** utilizing the object **itself and for the purpose of** utilizing **its place** is **prohibited,** and according to Rabba, even Rabbi Neḥemya does not hold that this is so. Rava answers: **There, what is the reason** for the prohibition? It is **because on Shabbat it is an object whose** primary **function** is **for** a **prohibited** use. Since the wood is set aside from use on Shabbat, the Sages issued **a decree** prohibiting moving it **on a Festival, due to Shabbat.**


###### Shabbat 124a:14
[Shabbat 124a:14](https://torahapp.org/share/book/Shabbat/r/124a:14)

וְכִי תֵּימָא: שַׁבָּת גּוּפֵיהּ תִּישְׁתְּרֵי, דְּהָא דָּבָר שֶׁמְּלַאכְתּוֹ לְאִיסּוּר, לְצוֹרֶךְ גּוּפוֹ וּלְצוֹרֶךְ מְקוֹמוֹ שְׁרֵי — הָנֵי מִילֵּי הֵיכָא דְּאִיכָּא תּוֹרַת כְּלִי עָלָיו, הֵיכָא דְּלֵיכָּא תּוֹרַת כְּלִי עָלָיו — לָא.

**William Davidson Edition - English:**
**And if you say:** Moving the wood should be **permitted on Shabbat itself because an object whose** primary **function** is **for** a **prohibited** use **is permitted both for the purpose of** utilizing the object **itself and for the purpose of** utilizing **its place,** that assertion is rejected. **This** ruling, which permits moving an object whose primary use is prohibited, **applies** only in a case **where the status of a vessel applies to it; in a case where the status of a vessel does not apply to it, no,** it is prohibited.


###### Shabbat 124a:15
[Shabbat 124a:15](https://torahapp.org/share/book/Shabbat/r/124a:15)

וּמִי גָּזְרִינַן? וְהָתְנַן: מַשִּׁילִין פֵּירוֹת דֶּרֶךְ אֲרוּבָּה בְּיוֹם טוֹב, אֲבָל לֹא בְּשַׁבָּת!

**William Davidson Edition - English:**
The Gemara asks: **And do we issue decrees** prohibiting actions on Festivals due to the fact that they are prohibited on Shabbat? **Didn’t we learn** in a mishna: **One may drop fruits** from the roof **through a skylight on a Festival, but not on Shabbat.** Apparently, the Sages do not prohibit on a Festival all of the actions that are prohibited on Shabbat.


###### Shabbat 124a:16
[Shabbat 124a:16](https://torahapp.org/share/book/Shabbat/r/124a:16)

וּמִי לָא גָּזְרִינַן? וְהָתְנַן: אֵין בֵּין יוֹם טוֹב לַשַּׁבָּת אֶלָּא אוֹכֶל נֶפֶשׁ בִּלְבָד!

**William Davidson Edition - English:**
The Gemara asks on the contrary: **And do we not issue decrees** on a Festival due to Shabbat? **Didn’t we learn** in a mishna: **The only** difference **between a Festival and Shabbat is** with regard to the preparation of **food alone.** In all other matters the Sages established that the *halakhot* of Shabbat and Festivals are the same.


###### Shabbat 124a:17
[Shabbat 124a:17](https://torahapp.org/share/book/Shabbat/r/124a:17)

אָמַר רַב יוֹסֵף, לָא קַשְׁיָא: הָא — רַבִּי אֱלִיעֶזֶר, הָא — רַבִּי יְהוֹשֻׁעַ. דְּתַנְיָא: ״אוֹתוֹ וְאֶת בְּנוֹ״ שֶׁנָּפְלוּ לְבוֹר, רַבִּי אֱלִיעֶזֶר אוֹמֵר: מַעֲלֶה אֶת הָרִאשׁוֹן עַל מְנָת לְשׁוֹחְטוֹ, וְשׁוֹחֲטוֹ. וְהַשֵּׁנִי — עוֹשֶׂה לוֹ פַּרְנָסָה בִּמְקוֹמוֹ בִּשְׁבִיל שֶׁלֹּא יָמוּת. רַבִּי יְהוֹשֻׁעַ אוֹמֵר: מַעֲלֶה אֶת הָרִאשׁוֹן עַל מְנָת לְשׁוֹחְטוֹ, וְאֵינוֹ שׁוֹחֲטוֹ, וּמַעֲרִים וּמַעֲלֶה אֶת הַשֵּׁנִי, רָצָה — זֶה שׁוֹחֵט, רָצָה — זֶה שׁוֹחֵט.

**William Davidson Edition - English:**
**Rav Yosef says:** This is **not difficult. This** mishna, which rules that it is prohibited, is in accordance with the opinion of **Rabbi Eliezer; that** mishna, which rules that it is permitted, is in accordance with the opinion of **Rabbi Yehoshua. As it was taught** in a *baraita*: It is prohibited to slaughter a mother animal and its offspring on the same day, as it is stated: “You shall not slaughter it and its offspring both in one day” (Leviticus 22:28). With regard to **it and its offspring that fell into a pit** on a Festival, **Rabbi Eliezer says: One may raise the first in order to slaughter it, and** then **slaughter it; and** with regard to **the second one, one may provide it sustenance in its place** in the pit **so that it will not die. Rabbi Yehoshua says: One may raise the first in order to slaughter it, and** then reconsider and **not slaughter it, and** then **employ artifice** and say that he reconsidered and wants to slaughter the other, **and raise the second. If he** so **desires, he slaughters this** one; **if he** so **desires, he slaughters that** one. Apparently, Rabbi Yehoshua permits certain actions on a Festival due to financial considerations, and does not issue decrees in those cases.


###### Shabbat 124a:18
[Shabbat 124a:18](https://torahapp.org/share/book/Shabbat/r/124a:18)

מִמַּאי? דִּילְמָא עַד כָּאן לָא קָאָמַר רַבִּי אֱלִיעֶזֶר הָתָם אֶלָּא דְּאֶפְשָׁר בְּפַרְנָסָה, אֲבָל הֵיכָא דְּלָא אֶפְשָׁר בְּפַרְנָסָה לָא.

**William Davidson Edition - English:**
The Gemara rejects this: **From what** does that conclusion ensue? **Perhaps Rabbi Eliezer only stated** that he may not raise the second animal **there,** in a case **where it is possible to** save the animal by **feeding** it in the pit; **however,** in a case **where it is impossible to** save it by **feeding** it in the pit, **no,** he would permit raising the animal.


###### Shabbat 124a:19
[Shabbat 124a:19](https://torahapp.org/share/book/Shabbat/r/124a:19)

אִי נָמֵי, עַד כָּאן לָא קָאָמַר רַבִּי יְהוֹשֻׁעַ הָתָם דְּאֶפְשָׁר בְּהַעֲרָמָה, אֲבָל הֵיכָא דְּלָא אֶפְשָׁר בְּהַעֲרָמָה — לָא!

**William Davidson Edition - English:**
**Alternatively, Rabbi Yehoshua only said** that he may raise the second animal in a case **where it is possible to employ artifice; however,** in a case **where it is not possible to employ artifice, no,** he would not permit doing so.


###### Shabbat 124a:20
[Shabbat 124a:20](https://torahapp.org/share/book/Shabbat/r/124a:20)

אֶלָּא אָמַר רַב פָּפָּא: לָא קַשְׁיָא, הָא — בֵּית שַׁמַּאי, הָא — בֵּית הִלֵּל. דִּתְנַן, בֵּית שַׁמַּאי אוֹמְרִים:

**William Davidson Edition - English:**
**Rather Rav Pappa said:** This is **not difficult. This** mishna is in accordance with the opinion of **Beit Shammai, and that** mishna is in accordance with the opinion of **Beit Hillel. As we learned** in a mishna that **Beit Shammai say:**