## Shabbat Daf 146a

###### Shabbat 146a:1
[Shabbat 146a:1](https://torahapp.org/share/book/Shabbat/r/146a:1)

שֶׁבָּא נָחָשׁ עַל חַוָּה הֵטִיל בָּהּ זוּהֲמָא, יִשְׂרָאֵל שֶׁעָמְדוּ עַל הַר סִינַי — פָּסְקָה זוּהֲמָתָן, גּוֹיִם שֶׁלֹּא עָמְדוּ עַל הַר סִינַי — לֹא פָּסְקָה זוּהֲמָתָן. אֲמַר לֵיהּ רַב אַחָא בְּרֵיהּ דְּרָבָא לְרַב אָשֵׁי: גֵּרִים מַאי? אֲמַר לֵיהּ: אַף עַל גַּב דְּאִינְהוּ לָא הֲווֹ, מַזָּלַיְיהוּ הֲווֹ. דִּכְתִיב: ״אֶת אֲשֶׁר יֶשְׁנוֹ פֹּה עִמָּנוּ עוֹמֵד הַיּוֹם לִפְנֵי ה׳ אֱלֹהֵינוּ וְאֵת אֲשֶׁר אֵינֶנּוּ פֹּה וְגוֹ׳״.

**William Davidson Edition - English:**
**the snake came upon Eve,** i.e., when it seduced her to eat from the Tree of Knowledge, **it infected her with** moral **contamination,** and this contamination remained in all human beings. When the **Jewish people stood at Mount Sinai, their contamination ceased,** whereas **gentiles did not stand at Mount Sinai,** and **their contamination never ceased. Rav Aḥa, the son of Rava, said to Rav Ashi: What** about **converts?** How do you explain the cessation of their moral contamination? Rav Ashi **said to him: Even though they** themselves **were not** at Mount Sinai, **their guardian angels were** present, **as it is written:** “It is not with you alone that I make this covenant and this oath, but **with he that stands here with us today before the Lord our God, and with he that is not here** with us today” (Deuteronomy 29:13–14), and this includes converts.


###### Shabbat 146a:2
[Shabbat 146a:2](https://torahapp.org/share/book/Shabbat/r/146a:2)

וּפְלִיגָא דְּרַבִּי אַבָּא בַּר כָּהֲנָא. דַּאֲמַר רַבִּי אַבָּא בַּר כָּהֲנָא: עַד שְׁלֹשָׁה דּוֹרוֹת לֹא פָּסְקָה זוּהֲמָא מֵאֲבוֹתֵינוּ: אַבְרָהָם הוֹלִיד אֶת יִשְׁמָעֵאל, יִצְחָק הוֹלִיד אֶת עֵשָׂו, יַעֲקֹב הוֹלִיד שְׁנֵים עָשָׂר שְׁבָטִים שֶׁלֹּא הָיָה בָּהֶן שׁוּם דּוֹפִי.

**William Davidson Edition - English:**
The Gemara points out that this opinion **disagrees with Rabbi Abba bar Kahana, as Rabbi Abba bar Kahana said: Until three generations** passed, the moral **contamination did not cease from our forefathers: Abraham fathered Ishmael,** who was of lowly moral stature; **Isaac fathered Esau;** finally, **Jacob fathered twelve tribes in whom there was no flaw.** Rabbi Abba bar Kahana holds that the moral contamination ceased in the Patriarchs long before the Revelation at Sinai.


###### Shabbat 146a:3
[Shabbat 146a:3](https://torahapp.org/share/book/Shabbat/r/146a:3)

**מַתְנִי׳** שׁוֹבֵר אָדָם אֶת הֶחָבִית לֶאֱכוֹל הֵימֶנָּה גְּרוֹגְרוֹת וּבִלְבַד שֶׁלֹּא יִתְכַּוֵּין לַעֲשׂוֹת כְּלִי. וְאֵין נוֹקְבִין מְגוּפָה שֶׁל חָבִית, דִּבְרֵי רַבִּי יְהוּדָה. וַחֲכָמִים מַתִּירִין, וְלֹא יִקְּבֶנָּה מִצִּדָּהּ. וְאִם הָיְתָה נְקוּבָה, לֹא יִתֵּן עָלֶיהָ שַׁעֲוָה, מִפְּנֵי שֶׁהוּא מְמָרֵחַ. אָמַר רַבִּי יְהוּדָה: מַעֲשֶׂה בָּא לִפְנֵי רַבָּן יוֹחָנָן בֶּן זַכַּאי בַּעֲרָב, וְאָמַר: חוֹשְׁשַׁנִי לוֹ מֵחַטָּאת.

**William Davidson Edition - English:**
**MISHNA:** **A person may break a barrel** on Shabbat in order **to eat dried figs from it, provided he does not intend to make a vessel. And one may not perforate the plug of a barrel** to extract wine from it; rather, one must remove the plug entirely to avoid creating a new opening for the barrel. This is **the statement of Rabbi Yehuda. And the Rabbis permit** puncturing the plug, but they too restrict this leniency and say that **one may not perforate** the plug of the barrel **on its side. And if it was** already **perforated, one may not apply wax to it** to seal the hole, **because** in doing so **he spreads** the wax evenly on the barrel and thereby violates the prohibited labor of smoothing. **Rabbi Yehuda said: An incident** of that kind **came before Rabban Yoḥanan ben Zakkai in** the city of **Arav, and he said: I am concerned for him,** because he may be liable **to** bring **a sin-offering** as a result of this.


###### Shabbat 146a:4
[Shabbat 146a:4](https://torahapp.org/share/book/Shabbat/r/146a:4)

**גְּמָ׳** אָמַר רַבִּי אוֹשַׁעְיָא: לֹא שָׁנוּ אֶלָּא דְּרוּסוֹת, אֲבָל מְפוֹרָדוֹת — לֹא. וּמְפוֹרָדוֹת לֹא?

**William Davidson Edition - English:**
**GEMARA:** **Rabbi Oshaya said: They only taught** that it is permitted to break open a barrel when the figs were **pressed** together. This is because in that case it is permissible to use a utensil to separate the figs, that utensil may also be utilized to break open the barrel. **However,** if the figs were already **separated,** it is **not** permitted to handle a utensil for the sole purpose of breaking the barrel. The Gemara asks: **And** is it **not** permitted to break the barrel for **separated** figs?


###### Shabbat 146a:5
[Shabbat 146a:5](https://torahapp.org/share/book/Shabbat/r/146a:5)

מֵיתִיבִי, רַבִּי שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: מֵבִיא אָדָם אֶת הֶחָבִית שֶׁל יַיִן וּמַתִּיז רֹאשָׁהּ בְּסַיִיף, וּמַנִּיחָהּ לִפְנֵי הָאוֹרְחִים בְּשַׁבָּת וְאֵינוֹ חוֹשֵׁשׁ! הַהִיא רַבָּנַן, מַתְנִיתִין רַבִּי נְחֶמְיָה הִיא.

**William Davidson Edition - English:**
The Gemara **raises an objection** based on a *baraita*: **Rabban Shimon ben Gamliel says: A person may bring a barrel of wine and cut off** the **top** of the barrel **with a sword and place it before the guests on Shabbat without concern** that it is prohibited to move the sword or that doing so constitutes the creation of a new vessel, which is prohibited. Apparently, it is permitted to move a sword in order to open a barrel on Shabbat even if it is not needed to cut the contents of the barrel. The Gemara answers for Rabbi Oshaya: **That** *baraita*, which cites the opinion of Rabban Shimon ben Gamliel, is in accordance with the opinion of **the Rabbis,** whereas **our mishna is** in accordance with the opinion of **Rabbi Neḥemya,** who said that it is prohibited to move any utensil on Shabbat for any purpose other than that for which the utensil is designated.


###### Shabbat 146a:6
[Shabbat 146a:6](https://torahapp.org/share/book/Shabbat/r/146a:6)

וּמַאי דּוּחְקֵיהּ דְּרַבִּי אוֹשַׁעְיָא לְאוֹקוֹמֵי מַתְנִיתִין כְּרַבִּי נְחֶמְיָה וּבִדְרוּסוֹת, לוֹקְמַהּ בִּמְפוֹרָדוֹת וְרַבָּנַן! אָמַר רָבָא, מַתְנִיתִין קְשִׁיתֵיהּ: מַאי אִירְיָא דְּתָנֵי ״גְּרוֹגְרוֹת״? לִיתְנֵי ״פֵּירוֹת״! אֶלָּא שְׁמַע מִינַּהּ בִּדְרוּסוֹת.

**William Davidson Edition - English:**
The Gemara asks: **And what forced Rabbi Oshaya to establish the mishna in accordance with** the minority opinion of **Rabbi Neḥemya** and to say that it is referring only **to** the case of a **pressed** dried figs? **Let him establish** that the mishna is referring even **to separated** figs **and** is in accordance with the opinion of **the Rabbis. Rava said: The mishna** posed a **difficulty for him; why did** the *tanna* **teach particularly** about **dried figs? Let him teach** a more general *halakha* with regard to **fruit. Rather, learn from here that** the mishna is referring specifically to **pressed** dried figs, and it is because one requires a utensil to separate them that he may use it to open the barrel as well.


###### Shabbat 146a:7
[Shabbat 146a:7](https://torahapp.org/share/book/Shabbat/r/146a:7)

תַּנְיָא חֲדָא: חוֹתָלוֹת שֶׁל גְּרוֹגְרוֹת וְשֶׁל תְּמָרִים — מַתִּיר וּמַפְקִיעַ וְחוֹתֵךְ. וְתַנְיָא אִידַּךְ: מַתִּיר אֲבָל לֹא מַפְקִיעַ וְלֹא חוֹתֵךְ! לָא קַשְׁיָא, הָא — רַבָּנַן, הָא — רַבִּי נְחֶמְיָה. דְּתַנְיָא, רַבִּי נְחֶמְיָה אוֹמֵר: אֲפִילּוּ תַּרְווֹד וַאֲפִילּוּ טַלִּית וַאֲפִילּוּ סַכִּין — אֵין נִיטָּלִין אֶלָּא לְצוֹרֶךְ תַּשְׁמִישָׁן.

**William Davidson Edition - English:**
**It was taught in one** *baraita*: If one has sealed, wicker **baskets of dried figs or of dates, one may untie** the basket’s knot on Shabbat, and **unbraid** the basket **and cut** it open. **And it was taught in another** *baraita*: **One may untie** the knot, **but one may not unbraid or cut** the basket. There is a contradiction between these two *baraitot*. The Gemara resolves this contradiction: This is **not difficult. This** *baraita*, which permits all of these actions, is in accordance with the opinion of **the Rabbis. That** *baraita*, which prohibits unbraiding and cutting, is in accordance with the opinion of **Rabbi Neḥemya. As it was taught** in a *baraita* that **Rabbi Neḥemya says: Even a large spoon and even a cloak and even a knife may only be taken** on Shabbat **for their** designated **use,** and it is therefore prohibited to take a knife to cut open baskets of fruit.


###### Shabbat 146a:8
[Shabbat 146a:8](https://torahapp.org/share/book/Shabbat/r/146a:8)

בְּעוֹ מִינֵּיהּ מֵרַב שֵׁשֶׁת: מַהוּ לְמִיבְרַז חָבִיתָא בְּבוּרְטְיָא בְּשַׁבְּתָא? לְפִיתְחָא קָמִיכַּוֵּין, וַאֲסִיר, אוֹ דִילְמָא: לְעַיִן יָפָה קָמִיכַּוֵּין, וּשְׁרֵי? אֲמַר לֵיהּ: לְפִיתְחָא קָא מְכַוֵּין, וַאֲסִיר.

**William Davidson Edition - English:**
The students **raised a dilemma before Rav Sheshet: What is** the *halakha* with regard to whether or not it is permitted **to perforate a barrel with a spear [*burtiya*] on Shabbat?** Is the assumption that **one intends to** make **an opening** in the barrel **and** it is therefore **prohibited, or perhaps** is the assumption that **one** merely **intends to** display **generosity and it is permitted?** Rav Sheshet **said to them: He intends to** make **an opening** in the barrel **and it is prohibited.**


###### Shabbat 146a:9
[Shabbat 146a:9](https://torahapp.org/share/book/Shabbat/r/146a:9)

מֵיתִיבִי, רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: מֵבִיא אָדָם חָבִית שֶׁל יַיִן וּמַתִּיז רֹאשָׁהּ בְּסַיִיף? הָתָם — וַדַּאי לְעַיִן יָפָה קָמִיכַּוֵּין, הָכָא — אִם אִיתָא דִּלְעַיִן יָפָה קָמִיכַּוֵּין — לִפְתְּחֵיהּ מִיפְתָּח.

**William Davidson Edition - English:**
The Gemara **raises an objection** based on that which was taught in the *baraita* that **Rabban Shimon ben Gamliel says: One may bring a barrel of wine** on Shabbat **and cut off its top with a sword.** This contradicts Rav Sheshet’s opinion that opening a barrel with a spear is prohibited? He answered them: **There,** in the case of the sword, since one essentially destroys the barrel by cutting off its top, **he certainly intends to** display **generosity** by breaking the barrel open in his guests’ honor. However, **here,** in the case of spearing a hole in the barrel, **if it were** true that **he intends** to display **generosity, let him open** the top of the barrel by removing its plug. By perforating the barrel, he indicates that he specifically wants there to be a small hole.


###### Shabbat 146a:10
[Shabbat 146a:10](https://torahapp.org/share/book/Shabbat/r/146a:10)

אֵין נוֹקְבִין מְגוּפָה וְכוּ׳. אָמַר רַב הוּנָא: מַחֲלוֹקֶת לְמַעְלָה, אֲבָל מִן הַצַּד — דִּבְרֵי הַכֹּל אָסוּר. וְהַיְינוּ דְּקָתָנֵי: ״לֹא יִקְּבֶנָּה מִצִּדָּהּ״. וְרַב חִסְדָּא אָמַר: מַחֲלוֹקֶת מִן הַצַּד, אֲבָל עַל גַּבָּהּ — דִּבְרֵי הַכֹּל מוּתָּר. וְהָא דְּקָתָנֵי ״לֹא יִקְּבֶנָּה מִצִּדָּהּ״ — הָתָם בְּגוּפָהּ דְּחָבִית.

**William Davidson Edition - English:**
We learned in the mishna: **And one may not perforate the plug** of a barrel; this is the statement of Rabbi Yehuda, and the Rabbis permit it. **Rav Huna said:** This **dispute** is only with regard to a case where one seeks to make a perforation **on top** of the plug; **however,** if he seeks to perforate it **from the side, everyone agrees that it is prohibited,** because people sometimes puncture a barrel beneath the plug in this way. **And that is** what the mishna **is teaching: One may not perforate it on its side.** Whereas **Rav Ḥisda said:** This **dispute** is with regard to a case where one seeks to perforate it **from the side; however,** if one seeks to perforate it **on top, everyone agrees that it is permitted, and** with regard to **that which** the mishna **is teaching: One may not perforate it on its side, there** it is referring to perforating **the barrel itself,** not the plug.


###### Shabbat 146a:11
[Shabbat 146a:11](https://torahapp.org/share/book/Shabbat/r/146a:11)

תָּנוּ רַבָּנַן: אֵין נוֹקְבִין נֶקֶב חָדָשׁ בְּשַׁבָּת, וְאִם בָּא לְהוֹסִיף — מוֹסִיף. וְיֵשׁ אוֹמְרִים: אֵין מוֹסִיפִין. וְשָׁוִין, שֶׁנּוֹקְבִין נֶקֶב יָשָׁן לְכַתְּחִילָּה. וְתַנָּא קַמָּא: מַאי שְׁנָא מִנֶּקֶב חָדָשׁ דְּלָא — דְּקָא מְתַקֵּן פִּיתְחָא, אוֹסוֹפֵי נָמֵי — קָא מְתַקֵּן פִּיתְחָא!

**William Davidson Edition - English:**
**The Sages taught** in a *baraita*: **One may not create a new hole** in a vessel **on Shabbat. And if one seeks to add** to and widen an already existing hole, **one may add** to it; **and some say** that **one may not** even **add** to an already existing hole. **And** all opinions, even those who generally prohibit creating new holes, agree **that one may perforate** the seal over **an old hole,** even ***ab initio*. And** with regard to the opinion of **the first *tanna*,** the Gemara asks: **What is different** about perforating the seal over an old hole that makes it permitted, whereas **creating a new hole is not** permitted? Is it because in creating the new hole **he is creating an opening?** If so, by **adding** to an already existing hole **he is also creating an opening.**


###### Shabbat 146a:12
[Shabbat 146a:12](https://torahapp.org/share/book/Shabbat/r/146a:12)

אָמַר רַבָּה: דְּבַר תּוֹרָה — כׇּל פֶּתַח שֶׁאֵינוֹ עָשׂוּי לְהַכְנִיס וּלְהוֹצִיא — אֵינוֹ פֶּתַח, וְרַבָּנַן הוּא דִּגְזוּר מִשּׁוּם לוּל שֶׁל תַּרְנְגוֹלִין, דְּעָבֵיד לְעַיּוֹלֵי אַוֵּירָא וּלְאַפּוֹקֵי הַבְלָא. וְאִם בָּא לְהוֹסִיף — מוֹסִיף, אוֹסוֹפֵי וַדַּאי בְּלוּל שֶׁל תַּרְנְגוֹלִים — לָא אָתֵי לְאוֹסוֹפֵי

**William Davidson Edition - English:**
**Rabba said:** Actually, even creating a new hole is not prohibited, because **by Torah law, any opening that is not made to** both **insert and to remove is not** considered **an opening,** and a hole that one perforates in a barrel is intended exclusively to remove the contents of the barrel. **And it was the Sages who issued a decree** that one may not perforate a vessel **because** it is similar to perforating **a chicken coop,** which is designated for use in both directions, e.g., **to let in air and to let out heat,** and it is therefore prohibited by Torah law. **And** therefore we learned that **if one seeks to add** to an existing hole **one may add** to it. There is no reason to prohibit this due to concern that one may do so in a chicken coop, because **one will certainly not come to add to** an already existing hole **in a chicken coop,**