## Shabbat Daf 141b

###### Shabbat 141b:1
[Shabbat 141b:1](https://torahapp.org/share/book/Shabbat/r/141b:1)

בַּמֶּה מְגָרְרוֹ? אָמַר רַבִּי אֲבָהוּ: בְּגַב סַכִּין.

**William Davidson Edition - English:**
**With what does one scrape it off? Rabbi Abahu said: With the back of a knife,** which is a departure from the typical manner of doing so.


###### Shabbat 141b:2
[Shabbat 141b:2](https://torahapp.org/share/book/Shabbat/r/141b:2)

אֲמַר לֵיהּ הָהוּא סָבָא: סְמִי דִּידָךְ מִקַּמֵּי הָא דְתָנֵי רַבִּי חִיָּיא: אֵין מְגָרְרִין לֹא מִנְעָל חָדָשׁ וְלֹא מִנְעָל יָשָׁן, וְלֹא יָסוּךְ אֶת רַגְלוֹ שֶׁמֶן וְהוּא בְּתוֹךְ הַמִּנְעָל אוֹ בְּתוֹךְ הַסַּנְדָּל. אֲבָל סָךְ אֶת רַגְלוֹ שֶׁמֶן, וּמַנִּיחַ בְּתוֹךְ הַמִּנְעָל אוֹ בְּתוֹךְ הַסַּנְדָּל. וְסָךְ כׇּל גּוּפוֹ שֶׁמֶן, וּמִתְעַגֵּל עַל גַּבֵּי קַטְבֻלְיָא, וְאֵינוֹ חוֹשֵׁשׁ.

**William Davidson Edition - English:**
**A certain Elder said to** Rabbi Abbahu: **Delete your** teaching **before this** statement **taught by Rabbi Ḥiyya: One may not scrape** at all; **neither a new shoe nor an old shoe, and one may not smear oil on one’s foot while it is inside the shoe or inside the sandal,** as the oil is absorbed by the leather of the shoe and strengthens it, which constitutes performance of the prohibited labor of tanning. **However, one may smear oil on his foot** in the typical manner **and place** it afterward **in a shoe or in a sandal,** and he need not be concerned that this oil will enhance the shoe leather. **And he may** likewise **smear oil on his entire body with oil and roll on a leather carpet, and** he need **not be concerned.**


###### Shabbat 141b:3
[Shabbat 141b:3](https://torahapp.org/share/book/Shabbat/r/141b:3)

אָמַר רַב חִסְדָּא: לֹא שָׁנוּ אֶלָּא לְצַחְצְחוֹ, אֲבָל לְעַבְּדוֹ — אָסוּר.

**William Davidson Edition - English:**
**Rav Ḥisda said: They only taught** this in a case where he does so in order **to polish** the carpet. **But** if he does so **to tan** the carpet, **it is prohibited.**


###### Shabbat 141b:4
[Shabbat 141b:4](https://torahapp.org/share/book/Shabbat/r/141b:4)

לְעַבְּדוֹ, פְּשִׁיטָא? וְתוּ: לְצַחְצְחוֹ, מִי אִיכָּא מַאן דְּשָׁרֵי?

**William Davidson Edition - English:**
The Gemara raises a difficulty: If he does so **to tan** the leather, it is **obvious** that it is prohibited, as tanning is a labor prohibited by Torah law. **And furthermore:** If he does so in order **to polish it, is there an opinion that permits** one to perform this act intentionally on Shabbat *ab initio*?


###### Shabbat 141b:5
[Shabbat 141b:5](https://torahapp.org/share/book/Shabbat/r/141b:5)

אֶלָּא, אִי אִיתְּמַר הָכִי אִיתְּמַר: אָמַר רַב חִסְדָּא, לֹא שָׁנוּ אֶלָּא שִׁיעוּר לְצַחְצְחוֹ, אֲבָל שִׁיעוּר לְעַבְּדוֹ — אָסוּר.

**William Davidson Edition - English:**
**Rather, if it was stated, it was stated as follows: Rav Ḥisda said: They only taught** that it is permitted to do so on Shabbat in a case where one smears **a measure** sufficient only **to polish it; however,** if one smears **a measure** sufficient **to tan it, it is prohibited,** even if he did not intend to tan the leather.


###### Shabbat 141b:6
[Shabbat 141b:6](https://torahapp.org/share/book/Shabbat/r/141b:6)

תָּנוּ רַבָּנַן: לֹא יֵצֵא קָטָן בְּמִנְעָל גָּדוֹל, אֲבָל יוֹצֵא הוּא בְּחָלוּק גָּדוֹל.

**William Davidson Edition - English:**
**The Sages taught** in a *baraita*: **A small** person **may not go out in** a too **large shoe,** due to concern lest the shoe fall off and he will come to carry it in the public domain; **but he may go out in** a too **large cloak.** Even if it does not fit him properly, it will certainly not fall off.


###### Shabbat 141b:7
[Shabbat 141b:7](https://torahapp.org/share/book/Shabbat/r/141b:7)

וְלֹא תֵּצֵא אִשָּׁה בְּמִנְעָל מְרוּפָּט, וְלֹא תַּחֲלוֹץ בּוֹ, וְאִם חָלְצָה — חֲלִיצָתָהּ כְּשֵׁרָה.

**William Davidson Edition - English:**
**And a woman may not go out** on Shabbat **in a shoe that is torn on top,** lest she be mocked, remove it, and carry it on Shabbat. **And** a shoe of that kind **may not be used to perform *ḥalitza*,** as it is not a suitable shoe. *Ḥalitza* is performed by a widow bound in a levirate bond with her brother-in-law. **However, if she performed *ḥalitza*** with it, **her *ḥalitza* is valid,** since ultimately it is a shoe.


###### Shabbat 141b:8
[Shabbat 141b:8](https://torahapp.org/share/book/Shabbat/r/141b:8)

וְאֵין יוֹצְאִין בְּמִנְעָל חָדָשׁ. בְּאֵיזֶה מִנְעָל אָמְרוּ — בְּמִנְעָל שֶׁל אִשָּׁה.

**William Davidson Edition - English:**
**And one may not go out** on Shabbat wearing **a new shoe,** due to the concern that it will not fit properly, and then one will remove it and carry it. The Gemara comments: In **what case** did **they say** that one may not wear a new **shoe?** They said this **with regard to a woman’s shoe,** as women are very particular about having their shoes fit properly.


###### Shabbat 141b:9
[Shabbat 141b:9](https://torahapp.org/share/book/Shabbat/r/141b:9)

תָּנֵי בַּר קַפָּרָא: לֹא שָׁנוּ אֶלָּא שֶׁלֹּא יָצְאָה בּוֹ שָׁעָה אַחַת מִבְּעוֹד יוֹם, אֲבָל יָצְאָה בּוֹ מֵעֶרֶב שַׁבָּת — מוּתָּר.

**William Davidson Edition - English:**
**Bar Kappara taught: They only taught** that she may not go out wearing a new shoe on Shabbat **if she did not** yet **go out** wearing **it for any** length of **time while** it was still **day. However, if she went out** wearing **it on Shabbat eve,** at which point she would have ascertained if it fits her, she is **permitted** to go out wearing it on Shabbat.


###### Shabbat 141b:10
[Shabbat 141b:10](https://torahapp.org/share/book/Shabbat/r/141b:10)

תָּנֵי חֲדָא: שׁוֹמְטִין מִנְעָל מֵעַל גַּבֵּי אֵימוּס, וְתַנְיָא אִידַּךְ: אֵין שׁוֹמְטִין. לָא קַשְׁיָא: הָא — רַבִּי אֱלִיעֶזֶר, הָא — רַבָּנַן.

**William Davidson Edition - English:**
**One** *baraita* **taught: One may remove a shoe from the** shoemaker’s **last,** the frame on which a shoe is shaped, on Shabbat. **And another** *baraita* **taught** the opposite: **One may not remove it.** The Gemara explains that this is **not difficult: This** *baraita*, which prohibits doing so, is in accordance with the opinion of **Rabbi Eliezer,** and **that** *baraita*, which permits doing so, is in accordance with the opinion of **the Rabbis.** Rabbi Eliezer and the Rabbis dispute the applicability of the *halakhot* of ritual purity and impurity in a similar case.


###### Shabbat 141b:11
[Shabbat 141b:11](https://torahapp.org/share/book/Shabbat/r/141b:11)

דִּתְנַן: מִנְעָל שֶׁעַל גַּבֵּי אֵימוּס, רַבִּי אֱלִיעֶזֶר מְטַהֵר, וַחֲכָמִים מְטַמְּאִים.

**William Davidson Edition - English:**
**As we learned** in a mishna: **A shoe that** remains **on a last, Rabbi Eliezer deems** it **pure,** i.e., unable to become impure, as in his opinion the shoe is not yet complete, and therefore it is not yet a vessel and cannot become impure. **And the Rabbis deem it** capable of becoming **impure,** as in their opinion, the shoe is completed, and any vessel whose work is complete can become ritually impure. Correspondingly, the Rabbis, who hold that a shoe on a last is a completed vessel, hold that it may be moved on Shabbat. Rabbi Eliezer, who holds that it is an incomplete vessel, holds that it may not be moved.


###### Shabbat 141b:12
[Shabbat 141b:12](https://torahapp.org/share/book/Shabbat/r/141b:12)

הָנִיחָא לְרָבָא, דְּאָמַר: דָּבָר שֶׁמְּלַאכְתּוֹ לְאִיסּוּר, בֵּין לְצוֹרֶךְ גּוּפוֹ, בֵּין לְצוֹרֶךְ מְקוֹמוֹ — מוּתָּר, שַׁפִּיר.

**William Davidson Edition - English:**
The Gemara poses a question: **It works out well according to** the opinion of **Rava, who said:** Moving **an object whose** primary **function is for a prohibited** use, **whether for the purpose** of utilizing the object **itself** to perform a permitted action **or for the purpose of** utilizing **its place, is permitted. It is well** understood that one may move the last slightly while removing the shoe, since removing the shoe is considered utilizing the last’s place.


###### Shabbat 141b:13
[Shabbat 141b:13](https://torahapp.org/share/book/Shabbat/r/141b:13)

אֶלָּא לְאַבָּיֵי, דְּאָמַר: לְצוֹרֶךְ גּוּפוֹ — מוּתָּר, לְצוֹרֶךְ מְקוֹמוֹ — אָסוּר. מַאי אִיכָּא לְמֵימַר?

**William Davidson Edition - English:**
**However, according to Abaye,** who **said** that **for the purpose** of utilizing the object **itself** to perform a permitted action, **it is permitted;** however, **for the purpose of utilizing its place, it is prohibited, what can be said?** It is prohibited to move the last, which is clearly a utensil whose primary function is for a prohibited use. How is it possible to remove the shoe without moving the last?


###### Shabbat 141b:14
[Shabbat 141b:14](https://torahapp.org/share/book/Shabbat/r/141b:14)

הָכָא בְּמַאי עָסְקִינַן — בְּרָפוּי. דְּתַנְיָא, רַבִּי יְהוּדָה אוֹמֵר: אִם הָיָה רָפוּי — מוּתָּר.

**William Davidson Edition - English:**
The Gemara answers: **With what are we dealing here?** It is **with** a shoe placed **loosely** on the last, so the shoe can be removed without moving the last. **As it was taught** in a *baraita*: **Rabbi Yehuda says: If it was loose, it is permitted.**


###### Shabbat 141b:15
[Shabbat 141b:15](https://torahapp.org/share/book/Shabbat/r/141b:15)

טַעְמָא דְּרָפוּי, הָא לֹא רָפוּי — לָא. הָנִיחָא לְאַבָּיֵי, דְּאָמַר: דָּבָר שֶׁמְּלַאכְתּוֹ לְאִיסּוּר, לְצוֹרֶךְ גּוּפוֹ — מוּתָּר, לְצוֹרֶךְ מְקוֹמוֹ — אָסוּר, שַׁפִּיר.

**William Davidson Edition - English:**
The Gemara infers: **The reason** it is permitted is only **because it is loose; however,** if it is **not loose, no,** it is prohibited. **It works out well according to** the opinion of **Abaye,** who **said** that moving **an object** whose primary **function** is **for** a **prohibited** use **for the purpose** of utilizing the object **itself** to perform a permitted action **it is permitted;** however, **for the purpose of utilizing its place, it is prohibited** to move it. **It is well** understood that it is prohibited to move the last if the shoe is tightly attached to it.


###### Shabbat 141b:16
[Shabbat 141b:16](https://torahapp.org/share/book/Shabbat/r/141b:16)

אֶלָּא לְרָבָא, דְּאָמַר: בֵּין לְצוֹרֶךְ גּוּפוֹ, בֵּין לְצוֹרֶךְ מְקוֹמוֹ — מוּתָּר, מַאי אִירְיָא רָפוּי? אֲפִילּוּ לֹא רָפוּי נָמֵי!

**William Davidson Edition - English:**
**However, according to Rava, who said** that moving **an object whose** primary **function** is **for a prohibited** use, **whether for the purpose** of utilizing the object **itself** to perform a permitted action **or for the purpose of** utilizing **its place, is permitted, why** discuss **specifically** a case where it is **loose? Even if it were not loose,** it should **also** be permitted to move it.


###### Shabbat 141b:17
[Shabbat 141b:17](https://torahapp.org/share/book/Shabbat/r/141b:17)

דְּרַבִּי יְהוּדָה מִשּׁוּם דְּרַבִּי אֱלִיעֶזֶר הוּא. דְּתַנְיָא, רַבִּי יְהוּדָה אוֹמֵר מִשּׁוּם רַבִּי אֱלִיעֶזֶר: אִם הָיָה רָפוּי — מוּתָּר.

**William Davidson Edition - English:**
The Gemara answers: **That** *baraita* **is** the opinion of **Rabbi Yehuda in the name of Rabbi Eliezer,** and it is not a clarification of the opinion of the Rabbis. Although Rabbi Eliezer holds that the shoe is not yet completed, nevertheless, Rabbi Yehuda says in the name of Rabbi Eliezer that it is permitted to carry it. **As it was taught** in a *baraita*: **Rabbi Yehuda says in the name of Rabbi Eliezer: If it was** already **loose** and no longer requires a last, **it is permitted** to move it, since it is a completed vessel and no longer needs the last to shape it.


###### Shabbat 141b:18
[Shabbat 141b:18](https://torahapp.org/share/book/Shabbat/r/141b:18)

**הדרן עלך תולין**


###### Shabbat 141b:19
[Shabbat 141b:19](https://torahapp.org/share/book/Shabbat/r/141b:19)

מַתְנִי׳ **נוֹטֵל אָדָם אֶת בְּנוֹ** וְהָאֶבֶן בְּיָדוֹ. וְכַלְכַּלָּה וְהָאֶבֶן בְּתוֹכָהּ. וּמְטַלְטְלִין תְּרוּמָה טְמֵאָה עִם הַטְּהוֹרָה, וְעִם הַחוּלִּין.

**William Davidson Edition - English:**
**MISHNA:** **A person may take his son** in his hands on Shabbat, **and** even though there **is a stone,** which is a set-aside item, **in** the child’s **hand,** it is not prohibited to pick up the child. **And** it is permissible to take **a basket with a stone inside it** on Shabbat. **And one may move ritually impure *teruma*,** which may not be eaten and is set-aside, **with ritually pure** *teruma,* **as well as with non-sacred** produce.


###### Shabbat 141b:20
[Shabbat 141b:20](https://torahapp.org/share/book/Shabbat/r/141b:20)

רַבִּי יְהוּדָה אוֹמֵר: אַף מַעֲלִין אֶת הַמְדוּמָּע בְּאֶחָד וּמֵאָה.

**William Davidson Edition - English:**
**Rabbi Yehuda says: One may even lift** a measure of *teruma* that was nullified from **a mixture of one hundred** measures of non-sacred produce **and one** measure of *teruma.* When a measure of *teruma* is mixed with non-sacred produce, if the non-sacred produce is one hundred times the measure of *teruma,* the *teruma* is nullified. However, the Sages instituted that one must remove an amount equivalent to that measure of *teruma* and give it to a priest. The remainder is considered non-sacred produce. Rabbi Yehuda permits removing that measure on Shabbat to render the mixture permitted to eat.


###### Shabbat 141b:21
[Shabbat 141b:21](https://torahapp.org/share/book/Shabbat/r/141b:21)

**גְּמָ׳** אָמַר רָבָא: הוֹצִיא תִּינוֹק חַי וְכִיס תָּלוּי בְּצַוָּארוֹ — חַיָּיב מִשּׁוּם כִּיס. תִּינוֹק מֵת וְכִיס תָּלוּי לוֹ בְּצַוָּארוֹ — פָּטוּר.

**William Davidson Edition - English:**
**GEMARA:** **Rava said:** If one **carried out a living baby** to the public domain on Shabbat, **and** the baby had **a purse** that **was hanging** around **his neck, he is liable for** carrying out **the purse.** However, one who carried out **a dead baby, with a purse hanging** around **his neck, is exempt.**


###### Shabbat 141b:22
[Shabbat 141b:22](https://torahapp.org/share/book/Shabbat/r/141b:22)

תִּינוֹק חַי וְכִיס תָּלוּי לוֹ בְּצַוָּארוֹ — חַיָּיב מִשּׁוּם כִּיס: וְלִיחַיַּיב נָמֵי מִשּׁוּם תִּינוֹק!

**William Davidson Edition - English:**
Rava said: If one **carried out a living baby** to the public domain on Shabbat, **and a purse was hanging** around the baby’s **neck, he is liable for** carrying out **the purse.** The Gemara asks: **And let him be liable for** carrying out the **baby as well.**


###### Shabbat 141b:23
[Shabbat 141b:23](https://torahapp.org/share/book/Shabbat/r/141b:23)

רָבָא כְּרַבִּי נָתָן סְבִירָא לֵיהּ, דְּאָמַר חַי נוֹשֵׂא אֶת עַצְמוֹ.

**William Davidson Edition - English:**
The Gemara responds: **Rava holds in accordance with** the opinion of **Rabbi Natan, who said: A living being carries itself.** Therefore, one who carries a living being from one domain to another is not liable.


###### Shabbat 141b:24
[Shabbat 141b:24](https://torahapp.org/share/book/Shabbat/r/141b:24)

וְלִיבְטַל כִּיס לְגַבֵּי תִּינוֹק, מִי לָא תְּנַן אֶת הַחַי בַּמִּטָּה — פָּטוּר אַף עַל הַמִּטָּה, שֶׁהַמִּטָּה טְפֵילָה לוֹ?

**William Davidson Edition - English:**
The Gemara asks: **And let** the **purse be negated relative to** the **baby;** and he should be exempt for carrying out the purse as well. **Didn’t we learn in a mishna:** One who carries out a **living** person **on a bed is exempt even for** carrying out **the bed, because the bed is secondary to** the person? The same should be said with regard to the purse, relative to the baby.


###### Shabbat 141b:25
[Shabbat 141b:25](https://torahapp.org/share/book/Shabbat/r/141b:25)

מִטָּה לְגַבֵּי חַי — מְבַטְּלִי לֵיהּ, כִּיס לְגַבֵּי תִּינוֹק — לָא מְבַטְּלִי לֵיהּ.

**William Davidson Edition - English:**
The Gemara answers: In a case where **a bed** is **relative to a living being,** the living being **negates it,** as the bed is needed to carry the person and is secondary to him. However, in a case where **a purse** is **relative to a baby,** the baby does **not negate it,** since it is independently significant.


###### Shabbat 141b:26
[Shabbat 141b:26](https://torahapp.org/share/book/Shabbat/r/141b:26)

תִּינוֹק מֵת וְכִיס תָּלוּי לוֹ בְּצַוָּארוֹ — פָּטוּר: וְלִיחַיַּיב מִשּׁוּם תִּינוֹק! רָבָא כְּרַבִּי שִׁמְעוֹן סְבִירָא לֵיהּ דְּאָמַר: כׇּל מְלָאכָה שֶׁאֵין צָרִיךְ לְגוּפָהּ — פָּטוּר עָלֶיהָ.

**William Davidson Edition - English:**
And Rava said: One who carried out **a dead baby with a purse hanging** around the baby’s **neck is exempt.** The Gemara asks: **And let him be liable for** carrying out the **baby.** The Gemara answers: **Rava holds in accordance with** the opinion of **Rabbi Shimon, who said:** With regard to **any labor that is not needed for its own sake, one is exempt for** performing **it** on Shabbat. One who carries out a corpse does not do so because he needs it; rather, he does so for the sake of the corpse, i.e., to bury it or to move it from a degrading place. Therefore, he has not performed a labor prohibited by Torah law. Similarly, he is also exempt for carrying out the purse because due to his distress and mourning he negates the purse, as it is insignificant relative to the baby.


###### Shabbat 141b:27
[Shabbat 141b:27](https://torahapp.org/share/book/Shabbat/r/141b:27)

תְּנַן: נוֹטֵל אָדָם אֶת בְּנוֹ וְהָאֶבֶן בְּיָדוֹ? אָמְרִי דְּבֵי רַבִּי יַנַּאי בְּתִינוֹק שֶׁיֵּשׁ לוֹ גַּעֲגוּעִין עַל אָבִיו.

**William Davidson Edition - English:**
**We learned** in the mishna: **A person may take his son** in his hands on Shabbat; **and** this is permitted even though there **is a stone in** the child’s **hand.** As it can be inferred from this mishna that the stone is negated relative to the child, why, then, is he liable in the case of a purse hanging around a live baby’s neck? Let the purse be negated relative to the baby. The Sages **of the school of Rabbi Yannai say:** You cannot infer from this mishna that the stone is negated and therefore it is permitted to move it. Rather, the mishna is referring **to a baby who has longings for his father.** It is permitted for the father to move the stone because if the father does not lift him, the baby might take ill.


###### Shabbat 141b:28
[Shabbat 141b:28](https://torahapp.org/share/book/Shabbat/r/141b:28)

אִי הָכִי,

**William Davidson Edition - English:**
The Gemara asks: **If so,**