## Shabbat Daf 131b

###### Shabbat 131b:1
[Shabbat 131b:1](https://torahapp.org/share/book/Shabbat/r/131b:1)

כֹּל שַׁעְתָּא וְשַׁעְתָּא זִמְנֵיהּ הוּא? אֶלָּא אָמַר רַב נַחְמָן אָמַר רַבִּי יִצְחָק, וְאִיתֵּימָא רַב הוּנָא בְּרֵיהּ דְּרַב יְהוֹשֻׁעַ: הוֹאִיל וּבְיָדוֹ לְהַפְקִירָן.

**William Davidson Edition - English:**
it can be said that **each and every moment is its** proper **time.** The obligation to fulfill the mitzva is perpetual and one may not neglect it. Why should it be prohibited for him to perform actions that facilitate the performance of the mitzva on Shabbat? **Rather, Rav Naḥman said** that **Rav Yitzḥak said, and some say** that he said that **Rav Huna, son of Rav Yehoshua, said:** The actions that facilitate the performance of these mitzvot do not override Shabbat, **since one can render** the relevant objects **ownerless.** One is only required to perform these mitzvot if the objects, i.e., the garment and the house, belong to him. If he renders them ownerless, he is no longer obligated to perform these mitzvot.


###### Shabbat 131b:2
[Shabbat 131b:2](https://torahapp.org/share/book/Shabbat/r/131b:2)

אָמַר מָר: לוּלָב וְכׇל מַכְשִׁירָיו דּוֹחִין אֶת הַשַּׁבָּת דִּבְרֵי רַבִּי אֱלִיעֶזֶר. מְנָא לֵיהּ לְרַבִּי אֱלִיעֶזֶר הָא? אִי מֵעוֹמֶר וּשְׁתֵּי הַלֶּחֶם, שֶׁכֵּן צוֹרֶךְ גָּבוֹהַּ! אֶלָּא אָמַר קְרָא: ״בַּיּוֹם״. ״בַּיּוֹם״ — אֲפִילּוּ בְּשַׁבָּת.

**William Davidson Edition - English:**
It was taught that **the Master said** in a *baraita*: The mitzva of ***lulav* and all its facilitators override Shabbat;** this is **the statement of Rabbi Eliezer.** The Gemara poses a question: **From where does Rabbi Eliezer** derive **this** *halakha*? **If** you say he derives it **from** the mitzvot of the ***omer* and the two loaves,** whose facilitators override Shabbat, this can be refuted by saying that the performance of facilitating actions is permitted on Shabbat in these cases **because they are for the necessities of** Temple service to God on **High,** as they are connected to the sacrificial service, which proceeds even on Shabbat. **Rather,** we can say that he derives it from the fact that **the verse states:** “And you shall take for yourselves **on the** first **day,** the fruit of goodly trees, branches of palm trees, boughs of thick-leaved trees, and willows of the river, and you shall rejoice before the Lord your God seven days” (Leviticus 23:40), from which he infers: **“On the** first **day,”** meaning that one is obligated to take it on the first day **even** if it occurs **on Shabbat.**


###### Shabbat 131b:3
[Shabbat 131b:3](https://torahapp.org/share/book/Shabbat/r/131b:3)

וּלְמַאי הִלְכְתָא? אִילֵּימָא לְטִלְטוּל — אִיצְטְרִיךְ קְרָא לְמִישְׁרֵי טִלְטוּל?! אֶלָּא לְמַכְשִׁירָיו.

**William Davidson Edition - English:**
The Gemara clarifies: **And with regard to what *halakha*** is this emphasis stated? In what way would the laws of Shabbat have prohibited fulfilling the mitzva of *lulav*? **If you say** that it comes **to** permit **moving** the *lulav* despite the prohibition against moving set-aside items, **is a verse required in order to permit moving** the *lulav*? The prohibition to move items that are set-aside is not a Torah prohibition. The Torah would not come to permit an action prohibited by the Sages. **Rather,** it must be that the verse is coming to permit violation of Shabbat prohibitions **for** the **facilitators of** the *lulav*.


###### Shabbat 131b:4
[Shabbat 131b:4](https://torahapp.org/share/book/Shabbat/r/131b:4)

וְרַבָּנַן? הַהוּא מִיבְּעֵי לֵיהּ בַּיּוֹם וְלֹא בַּלַּיְלָה.

**William Davidson Edition - English:**
The Gemara asks: **And** how do **the Rabbis** who disagree with Rabbi Eliezer understand the verse’s emphasis that the mitzva must be performed on that day? The Gemara answers: According to the Rabbis, **that** expression in the verse **is necessary** to teach that this mitzva must be performed **by day and not by night.**


###### Shabbat 131b:5
[Shabbat 131b:5](https://torahapp.org/share/book/Shabbat/r/131b:5)

וְרַבִּי אֱלִיעֶזֶר, בַּיּוֹם וְלֹא בַּלַּיְלָה מְנָא לֵיהּ? נָפְקָא לֵיהּ מִ״וּשְׂמַחְתֶּם לִפְנֵי ה׳ אֱלֹהֵיכֶם שִׁבְעַת יָמִים״ — יָמִים וְלֹא לֵילוֹת.

**William Davidson Edition - English:**
The Gemara asks: **And from where does Rabbi Eliezer** derive that this mitzva must be performed **by day and not by night?** The Gemara answers: **He derives** this *halakha* **from** the phrase: **“And you shall rejoice before the Lord your God seven days,”** as this indicates that the mitzva applies during **the days and not the nights.**


###### Shabbat 131b:6
[Shabbat 131b:6](https://torahapp.org/share/book/Shabbat/r/131b:6)

וְרַבָּנַן — אִיצְטְרִיךְ, סָלְקָא דַּעְתָּךְ אָמֵינָא נֵילַף שִׁבְעַת יָמִים מִסּוּכָּה: מָה לְהַלָּן יָמִים וַאֲפִילּוּ לֵילוֹת, אַף כָּאן יָמִים וַאֲפִילּוּ לֵילוֹת — קָא מַשְׁמַע לַן.

**William Davidson Edition - English:**
The Gemara asks: **And** how do **the Rabbis** respond to this? The Gemara answers: The previous derivation **was necessary** because **it might have entered your mind to say** that **we should derive** the **seven days** stated here **from** the seven days stated with regard to ***sukka*,** and say: **Just as there,** the mitzva of *sukka* applies not only during **the days** but **even the nights, so too here,** the mitzva of *lulav* applies not only during **the days** but **even the nights.** Therefore, the derivation **teaches us** that the mitzva only applies during the day based upon the original expression: “On the first day.”


###### Shabbat 131b:7
[Shabbat 131b:7](https://torahapp.org/share/book/Shabbat/r/131b:7)

וְלִיכְתּוֹב רַחֲמָנָא בְּלוּלָב, וְנֵיתוֹ הָנָךְ וְנֵילְפוּ מִינֵּיהּ! מִשּׁוּם דְּאִיכָּא לְמִיפְרַךְ: מָה לְלוּלָב, שֶׁכֵּן טָעוּן אַרְבָּעָה מִינִים.

**William Davidson Edition - English:**
The Gemara asks: **And** according to Rabbi Eliezer’s approach, **let the Torah write** this principle only **with regard to *lulav*, and let these,** the mitzva of the *omer* and similar cases, **be derived from it.** The Gemara answers: **Because** the analogy **can be refuted. What** is unique **about *lulav*? That it requires four species,** as the Torah demands that three other species be taken along with the *lulav*. Therefore, *lulav* cannot serve as a paradigm for other mitzvot that do not share this characteristic.


###### Shabbat 131b:8
[Shabbat 131b:8](https://torahapp.org/share/book/Shabbat/r/131b:8)

סוּכָּה וְכׇל מַכְשִׁירֶיהָ דּוֹחִין אֶת הַשַּׁבָּת, דִּבְרֵי רַבִּי אֱלִיעֶזֶר. מְנָא לֵיהּ לְרַבִּי אֱלִיעֶזֶר הָא? אִי מֵעוֹמֶר וּשְׁתֵּי הַלֶּחֶם — שֶׁכֵּן צוֹרֶךְ גָּבוֹהַּ הוּא. אִי מִלּוּלָב — שֶׁכֵּן טָעוּן אַרְבָּעָה מִינִים.

**William Davidson Edition - English:**
Earlier, it was taught in a *baraita*: The mitzva of ***sukka* and all its facilitators override Shabbat;** this is **the statement of Rabbi Eliezer.** The Gemara asks: **From where does Rabbi Eliezer** derive **this** matter? **If** you say he derives it **from** the *halakha* with regard to the ***omer* and the two loaves,** this can be refuted by saying that the performance of facilitators is permitted on Shabbat in these cases **as** these are **the necessities of** Temple service to God on **High. If** you say he derives it **from the** *halakha* with regard to ***lulav*,** this too can be refuted, **as** *lulav* **requires four species** and therefore has special significance.


###### Shabbat 131b:9
[Shabbat 131b:9](https://torahapp.org/share/book/Shabbat/r/131b:9)

אֶלָּא גָּמַר ״שִׁבְעַת יָמִים״ מִלּוּלָב: מַה לְּהַלָּן מַכְשִׁירָיו דּוֹחִין אֶת הַשַּׁבָּת, אַף כָּאן נָמֵי מַכְשִׁירָיו דּוֹחִין אֶת הַשַּׁבָּת.

**William Davidson Edition - English:**
**Rather,** he **derived** it through the following verbal analogy based upon the expression **“seven days,”** which is stated with regard to both the mitzva of *sukka* and the mitzva of ***lulav*. Just as below,** with regard to the mitzva of *lulav*, **its facilitators override Shabbat, so too here,** with regard to the mitzva of *sukka*, **its facilitators override Shabbat.**


###### Shabbat 131b:10
[Shabbat 131b:10](https://torahapp.org/share/book/Shabbat/r/131b:10)

וְלִיכְתּוֹב רַחֲמָנָא בְּסוּכָּה, וְנֵיתֵי הָנָךְ וְלִיגְמְרוּ מִינֵּיהּ! מִשּׁוּם דְּאִיכָּא לְמִיפְרַךְ: מָה לְסוּכָּה שֶׁכֵּן נוֹהֶגֶת בַּלֵּילוֹת כְּבַיָּמִים.

**William Davidson Edition - English:**
The Gemara asks: **And let the Torah write only** that actions that facilitate the performance of the mitzva override the *halakhot* of Shabbat, **and let us bring these** other mitzvot **and derive** their *halakhot* **from** *sukka*. The Gemara answers: **Because** this suggestion **can be refuted: What** is unique about the mitzva of ***sukka*? That it applies during the nights** just **as** it applies **during the days,** whereas the others apply only during the day.


###### Shabbat 131b:11
[Shabbat 131b:11](https://torahapp.org/share/book/Shabbat/r/131b:11)

מַצָּה וְכׇל מַכְשִׁירֶיהָ דּוֹחִין אֶת הַשַּׁבָּת, דִּבְרֵי רַבִּי אֱלִיעֶזֶר. מְנָא לֵיהּ לְרַבִּי אֱלִיעֶזֶר הָא? אִי מֵעוֹמֶר וּשְׁתֵּי הַלֶּחֶם — שֶׁכֵּן צוֹרֶךְ גָּבוֹהַּ. אִי מִלּוּלָב — שֶׁכֵּן טָעוּן אַרְבָּעָה מִינִים. אִי מִסּוּכָּה — שֶׁכֵּן נוֹהֶגֶת בַּלֵּילוֹת כְּבַיָּמִים.

**William Davidson Edition - English:**
Earlier it was taught in a *baraita*: The mitzva of ***matza* and all its facilitators override Shabbat;** this is **the statement of Rabbi Eliezer.** The Gemara asks: **From where does Rabbi Eliezer** derive **this** matter? **If** you say he derives it **from** the *halakha* with regard to the ***omer* and the two loaves,** this can be refuted, **as** these are **the necessities of** Temple service to God on **High. If** you say he derives it **from** the *halakha* with regard to ***lulav*,** this too can be refuted, **as it requires four species. If** you say he derives it **from** the precedent of ***sukka*,** this too can be refuted, **as it applies during the nights** just **as** it applies **during the days.**


###### Shabbat 131b:12
[Shabbat 131b:12](https://torahapp.org/share/book/Shabbat/r/131b:12)

אֶלָּא גָּמַר ״חֲמִשָּׁה עָשָׂר״ ״חֲמִשָּׁה עָשָׂר״ מֵחַג הַסּוּכּוֹת: מַה לְּהַלָּן, מַכְשִׁירֶיהָ דּוֹחִין אֶת הַשַּׁבָּת, אַף כָּאן מַכְשִׁירֶיהָ דּוֹחִין אֶת הַשַּׁבָּת.

**William Davidson Edition - English:**
**Rather,** Rabbi Eliezer **derived** it by means of a verbal analogy based upon the word **fifteenth** stated with regard to the mitzva of *matza*, and the word **fifteenth** stated with regard to **the festival of *Sukkot*: Just as below,** with regard to the mitzva to dwell in a *sukka* on the festival of *Sukkot*, which is on the fifteenth of the month, **its facilitators override Shabbat, so too here,** with regard to the mitzva to eat *matza* on the fifteenth of the month, **its facilitators override Shabbat.**


###### Shabbat 131b:13
[Shabbat 131b:13](https://torahapp.org/share/book/Shabbat/r/131b:13)

וְלִיכְתּוֹב רַחֲמָנָא בְּמַצָּה, וְנֵיתוֹ הָנָךְ וְלִיגְמְרוּ מִינֵּיהּ! מִשּׁוּם דְּאִיכָּא לְמִיפְרַךְ: מָה לְמַצָּה שֶׁכֵּן נוֹהֶגֶת בְּנָשִׁים כְּבַאֲנָשִׁים.

**William Davidson Edition - English:**
The Gemara asks: **And let the Torah write** this principle **with regard to *matza*, and let us bring these** other mitzvot **and derive** their *halakhot* **from** *matza*. The Gemara answers: **Because** this suggestion **can be refuted: What** is unique about the mitzva of ***matza*? That it applies to women as it does to men.** It is therefore different from the other mitzvot under discussion, which only apply to men.


###### Shabbat 131b:14
[Shabbat 131b:14](https://torahapp.org/share/book/Shabbat/r/131b:14)

שׁוֹפָר וְכׇל מַכְשִׁירָיו דּוֹחִין אֶת הַשַּׁבָּת, דִּבְרֵי רַבִּי אֱלִיעֶזֶר. מְנָא לֵיהּ לְרַבִּי אֱלִיעֶזֶר הָא? אִי מֵעוֹמֶר וּשְׁתֵּי הַלֶּחֶם — שֶׁכֵּן צוֹרֶךְ גָּבוֹהַּ. אִי מִלּוּלָב — שֶׁכֵּן טָעוּן אַרְבָּעָה מִינִים. אִי מִסּוּכָּה — שֶׁכֵּן נוֹהֶגֶת בַּלֵּילוֹת כְּבַיָּמִים. אִי מִמַּצָּה — שֶׁכֵּן נוֹהֶגֶת בַּנָּשִׁים כְּבָאֲנָשִׁים. אֶלָּא אָמַר קְרָא: ״יוֹם תְּרוּעָה יִהְיֶה לָכֶם״. ״יוֹם״ — אֲפִילּוּ בְּשַׁבָּת.

**William Davidson Edition - English:**
It was also taught in the *baraita*: The mitzva of ***shofar* and all its facilitators override Shabbat;** this is **the statement of Rabbi Eliezer.** The Gemara asks: **From where does Rabbi Eliezer** derive **this** matter? **If** you say he derives it **from** the *halakha* with regard to the ***omer* and the two loaves,** this can be refuted, **as** these are **the necessities of** Temple service to God on **High. If** you say he derives it **from** the *halakha* with regard to ***lulav*,** this too can be refuted, **as it requires four species. If** you say he derives it **from** the precedent of ***sukka*,** this too can be refuted, **as it applies during the nights** just **as** it applies **during the days. If** you say he derives it **from *matza*,** this too can be refuted, **as it applies to women** just **as** it applies **to men. Rather,** Rabbi Eliezer derives it from the fact that **the verse stated:** “And in the seventh month, on the first of the month, a holy calling it shall be to you; any prohibited labor of work you shall not perform; **a day of sounding the *shofar* it shall be for you”** (Numbers 29:1). The verse’s emphasis that the *shofar* must be sounded **on that day** teaches us that it applies **even on Shabbat.**


###### Shabbat 131b:15
[Shabbat 131b:15](https://torahapp.org/share/book/Shabbat/r/131b:15)

וּלְמַאי? אִילֵימָא לִתְקִיעָה, הָא תָּנָא דְּבֵי שְׁמוּאֵל ״כׇּל מְלֶאכֶת עֲבוֹדָה לֹא תַעֲשׂוּ״ — יָצְתָה תְּקִיעַת שׁוֹפָר וּרְדִיַּית הַפַּת שֶׁהִיא חָכְמָה וְאֵינָהּ מְלָאכָה. אֶלָּא לְמַכְשִׁירִין.

**William Davidson Edition - English:**
**And for what** purpose was this emphasized? **If you say** it is in order **to** permit **sounding** the *shofar*, this **has** already **been taught** by one of the Sages **of the school of Shmuel** with regard to the verse that prohibits performing prohibited labor on Festivals: **“Any prohibited labor of work you shall not perform”** (Numbers 29:1), which comes **to exclude** from the category of prohibited labors **the sounding of the *shofar* and the removal of bread** from the oven, **which are skills and not labors. Rather,** it is necessary **to** teach with regard to **actions that facilitate** the performance of the mitzva.


###### Shabbat 131b:16
[Shabbat 131b:16](https://torahapp.org/share/book/Shabbat/r/131b:16)

וְרַבָּנַן? הַהוּא מִיבְּעֵי לֵיהּ בַּיּוֹם וְלֹא בַּלַּיְלָה. וְרַבִּי אֱלִיעֶזֶר בַּיּוֹם וְלֹא בַּלַּיְלָה מְנָא לֵיהּ? נָפְקָא לֵיהּ מִ״בְּיוֹם הַכִּפּוּרִים תַּעֲבִירוּ שׁוֹפָר בְּכׇל אַרְצְכֶם״, וְגָמְרִי מֵהֲדָדֵי.

**William Davidson Edition - English:**
The Gemara asks: **And** how do **the Rabbis** understand the verse’s emphasis that the mitzva must be performed on that day? The Gemara answers: **That** expression in the verse **is necessary** according to the Rabbis in order to teach that this mitzva must be performed **by day and not by night.** The Gemara asks: **And from where does Rabbi Eliezer** derive that this mitzva must be performed **by day and not by night?** The Gemara answers: **He derives** this *halakha* **from** the verse with regard to the laws of the Jubilee Year: “And you shall pass a *shofar* of sounding in the seventh month, on the tenth of the month, **on the Day of Atonement you shall pass a *shofar* throughout your land”** (Leviticus 25:9), **and** the laws of all instances of sounding the *shofar* during the seventh month **are derived from each other.** Therefore, just as on Yom Kippur the *shofar* is sounded during the day, as emphasized by the fact that the verse uses the phrase Day of Atonement, the same applies on Rosh HaShana.


###### Shabbat 131b:17
[Shabbat 131b:17](https://torahapp.org/share/book/Shabbat/r/131b:17)

וְלִיכְתּוֹב רַחֲמָנָא בְּשׁוֹפָר וְלֵיתוֹ הָנָךְ וְלִיגְמְרוּ מִינֵּיהּ! מִתְּקִיעַת שׁוֹפָר דְּרֹאשׁ הַשָּׁנָה לֵיכָּא לְמִיגְמַר — שֶׁכֵּן מַכְנֶסֶת זִכְרוֹנוֹת שֶׁל יִשְׂרָאֵל לַאֲבִיהֶן שֶׁבַּשָּׁמַיִם. מִתְּקִיעָה דְּיוֹם הַכִּפּוּרִים לֵיכָּא לְמִיגְמַר — דְּאָמַר מָר: תָּקְעוּ בֵּית דִּין שׁוֹפָר, נִפְטְרוּ עֲבָדִים לְבָתֵּיהֶם וְשָׂדוֹת חוֹזְרוֹת לְבַעֲלֵיהֶן.

**William Davidson Edition - English:**
The Gemara asks: **And** according to Rabbi Eliezer’s approach, **let the Torah write** this principle only **with regard to *shofar*, and let us bring these** other mitzvot **and derive** their *halakhot* **from** *shofar*. The Gemara answers: **From the sounding of the *shofar* of Rosh HaShana,** the principle that actions that facilitate the performance of a mitzva override Shabbat **cannot be derived,** because it has special significance in that **it introduces the remembrances of the Jewish people before their Father in heaven. From the sounding of the *shofar* of Yom Kippur,** the principle that actions that facilitate the performance of a mitzva override Shabbat **cannot be derived,** as this *shofar* sounding also has special significance, as **the Master said: Once the court sounds the *shofar*** on Yom Kippur in the Jubilee Year, the declaration of freedom applies at once. **Slaves** may **take leave** of their masters and go **to their homes, and fields** that had been sold **return to their** ancestral **owners.** Therefore, other mitzvot cannot be derived from the sounding of the *shofar* of Yom Kippur.


###### Shabbat 131b:18
[Shabbat 131b:18](https://torahapp.org/share/book/Shabbat/r/131b:18)

אָמַר מָר: מִילָה וְכׇל מַכְשִׁירֶיהָ דּוֹחִין אֶת הַשַּׁבָּת, דִּבְרֵי רַבִּי אֱלִיעֶזֶר. מְנָא לֵיהּ לְרַבִּי אֱלִיעֶזֶר הָא? אִי מִכּוּלְּהוּ גָּמַר — כִּדְאָמְרִינַן. וְעוֹד: מָה לְהָנָךְ

**William Davidson Edition - English:**
Earlier it was taught that **the Master said** in the *baraita*: The mitzva of **circumcision and all its facilitators override Shabbat;** this is **the statement of Rabbi Eliezer.** The Gemara asks: **From where does Rabbi Eliezer** derive **this** *halakha*? **If he derives it from all of** the other mitzvot cited above, we can refute it, **as we have** already **said** that each one of them includes a unique aspect of severity or significance. **And furthermore,** there is another difficulty: **What** is unique about **these** mitzvot