## Shabbat Daf 146b

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

מִשּׁוּם רִיחְשָׁא. וְיֵשׁ אוֹמְרִים אֵין מוֹסִיפִים — זִימְנִין דְּלָא תַּקְּנֵיהּ מֵעִיקָּרָא, וְאָתֵי לְאַרְווֹחֵי בֵּיהּ. דָּרֵשׁ רַב נַחְמָן מִשּׁוּם רַבִּי יוֹחָנָן הֲלָכָה כְּיֵשׁ אוֹמְרִים.

**William Davidson Edition - English:**
**because** one does not want **vermin** to enter the coop. **And** when we learned that **some say** that **one may not add** to a preexisting hole, that ruling is also due to a decree lest one come to do so in a chicken coop, as **sometimes one does not properly** create the opening **initially, and comes to expand it** so that it will be fit for use. In that case, widening the opening is considered its completion. **Rav Naḥman taught in the name of Rabbi Yoḥanan:** The ***halakha* is in accordance with** the statement cited as: **Some say.**


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

וְשָׁוִין שֶׁנּוֹקְבִין נֶקֶב יָשָׁן לְכַתְּחִלָּה. אָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל: לֹא שָׁנוּ אֶלָּא בִּמְקוֹם הֶעָשׂוּי לְשַׁמֵּר, אֲבָל לְחַזֵּק — אָסוּר. הֵיכִי דָּמֵי לְשַׁמֵּר, הֵיכִי דָּמֵי לְחַזֵּק? אָמַר רַב חִסְדָּא: לְמַעְלָה מִן הַיַּיִן — זֶהוּ לְשַׁמֵּר, לְמַטָּה מִן הַיַּיִן — זֶהוּ לְחַזֵּק. רָבָא אָמַר: לְמַטָּה מִן הַיַּיִן נָמֵי זֶהוּ לְשַׁמֵּר. וְהֵיכִי דָּמֵי לְחַזֵּק — כְּגוֹן שֶׁנִּיקְּבָה לְמַטָּה מִן הַשְּׁמָרִים.

**William Davidson Edition - English:**
We learned in the *baraita*: **And** everyone **agrees that one may perforate an old hole** that was sealed ***ab initio*. Rav Yehuda said** that **Shmuel said: They only taught** this **in a place where** the hole **is made to strain** the wine from the sediment; **however,** if it was made **to reinforce** the barrel, it is **prohibited** (*ge’onim*). The Gemara asks: **What are the circumstances** in which a hole is considered to have been made **to strain** and **what are the circumstances** in which a hole is meant **to reinforce** the barrel? **Rav Ḥisda said:** If one perforates the barrel **above** the level of **the wine, that is** a hole designated **to strain** the wine, and if one perforates the barrel **below** the level of **the wine, that is** a hole designated **to reinforce** the barrel. **Rava said:** A hole made **below** the level of **the wine is also** designated **to strain** the wine, **and what are the circumstances** in which a hole is meant **to reinforce** the barrel? It is in a case **where one perforated it below the sediment.**


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

אֲמַר לֵיהּ אַבָּיֵי לְרָבָא, תַּנְיָא דִּמְסַיַּיע לָךְ: בַּיִת סָתוּם — יֵשׁ לוֹ אַרְבַּע אַמּוֹת, פָּרַץ אֶת פַּצִּימָיו — אֵין לוֹ אַרְבַּע אַמּוֹת. בַּיִת סָתוּם — אֵינוֹ מְטַמֵּא כׇּל סְבִיבָיו, פָּרַץ אֶת פַּצִּימָיו — מְטַמֵּא כׇּל סְבִיבָיו.

**William Davidson Edition - English:**
**Abaye said to Rava:** A *baraita* **was taught that supports your** opinion that any opening retains its status unless it is absolutely clear that it is no longer used for that purpose. When dividing a courtyard between the owners of the houses in it, in addition to an equal share of the courtyard, each receives the four cubits adjoining each entrance leading from his house to the courtyard. **A house** with a **sealed** entrance still **has** the **four cubits** adjoining that entrance, because the entrance can be reopened. It is only if **one broke its doorposts** and sealed the entrance that the entrance has been completely negated and **it does not have** the **four cubits** adjoining it. This applies similarly to the *halakhot* of ritual impurity: A house in which there is a corpse transmits ritual impurity only through its doorways. **A house** with **sealed** entrances **does not render all of its surroundings ritually impure;** the ritual impurity only extends opposite the entrances. However, if **one broke its doorposts,** it is no longer considered an entrance, and **it renders all of its surroundings ritually impure.**


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

גּוּבְתָּא, רַב אָסַר וּשְׁמוּאֵל שָׁרֵי. מְחַתֵּךְ לְכַתְּחִלָּה — דְּכוּלֵּי עָלְמָא לָא פְּלִיגִי דַּאֲסִיר. אַהְדּוֹרֵי — דְּכוּלֵּי עָלְמָא לָא פְּלִיגִי דִּשְׁרֵי. כִּי פְּלִיגִי דַּחֲתִיכָה וְלָא מְתַקְּנָא: מַאן דְּאָסַר גָּזְרִינַן דִּילְמָא אָתֵי לְמִיחְתַּךְ לְכַתְּחִלָּה, וּמַאן דְּשָׁרֵי לָא גָּזְרִינַן.

**William Davidson Edition - English:**
With regard to inserting a **reed** through a hole in a barrel in order to draw wine through it, **Rav prohibited** doing so on Shabbat, **and Shmuel permitted** doing so. The Gemara elaborates: With regard to **cutting** and inserting the reed ***ab initio*, everyone agrees** that **it is prohibited,** because this is considered fashioning a utensil. With regard to **restoring** a prepared reed to its place, **everyone agrees that it is permitted. When they disagree is** in a case where the reed **has been cut but not** yet **inserted** into the barrel. **The one who prohibits** doing so, Rav, holds that **we issue a decree** that prohibits inserting the reed due to the concern that **perhaps one will come to cut** the reed ***ab initio*** for this purpose; **and the one who permits** doing so, Shmuel, holds that **we do not issue a decree** in that situation.


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

כְּתַנָּאֵי: אֵין חוֹתְכִין שְׁפוֹפֶרֶת בְּיוֹם טוֹב, וְאֵין צָרִיךְ לוֹמַר בְּשַׁבָּת. נָפְלָה — (אֵין) מַחֲזִירִין אוֹתָהּ בְּשַׁבָּת, וְאֵין צָרִיךְ לוֹמַר בְּיוֹם טוֹב. וְרַבִּי יֹאשִׁיָּה מֵיקֵל.

**William Davidson Edition - English:**
The Gemara notes that Rav and Shmuel’s dispute is **parallel to** a dispute between ***tanna’im*: One may not cut a** reed **tube on a Festival, and needless to say,** it is prohibited **on Shabbat.** And if it was already cut but **fell, one may restore it** to its place **on Shabbat, and needless to say,** it is permitted to do so **on a Festival. And Rabbi Yoshiya is lenient** in this matter.


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

רַבִּי יֹאשִׁיָּה אַהֵיָיא? אִילֵּימָא אַרֵישָׁא — הָא קָמְתַקֵּן מָנָא? אֶלָּא אַסֵּיפָא — תַּנָּא קַמָּא נָמֵי מִישְׁרֵא קָשָׁרֵי? אֶלָּא דַּחֲתִיכָה וְלָא מְתַקְּנָא אִיכָּא בֵּינַיְיהוּ, מָר סָבַר: גָּזְרִינַן. וּמָר סָבַר: לָא גָּזְרִינַן. דָּרַשׁ רַב שִׁישָׁא בְּרֵיהּ דְּרַב אִידֵּי מִשְּׁמֵיהּ דְּרַבִּי יוֹחָנָן: הֲלָכָה כְּרַבִּי יֹאשִׁיָּה.

**William Davidson Edition - English:**
The Gemara asks with regard to the statement of **Rabbi Yoshiya: On which** section of the *baraita* is he commenting? **If you say** that he is referring to **the first clause** of the *baraita*, which discusses cutting a tube, **isn’t he creating a vessel,** which is a prohibited labor? How could Rabbi Yoshiya permit doing so? **Rather,** say that he is referring **to the latter clause** of the *baraita*, which discusses restoring a fallen tube to its place; **the first *tanna* also permits** doing so, leaving no room for further leniency by Rabbi Yoshiya. **Rather,** it is with regard to a case in which **it was cut but not inserted** into the barrel that **there is** a practical difference **between them: One Sage,** the first *tanna*, **held that we issue a decree** that prohibits doing so, **and one Sage held that we do not issue a decree.** The Gemara concludes: **Rav Sheisha, son of Rav Idi, taught** publicly **in the name of Rabbi Yoḥanan:** The ***halakha* is in accordance with** the opinion of **Rabbi Yoshiya.**


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

וְאִם הָיְתָה נְקוּבָה וְכוּ׳. מִישְׁחָא — רַב אָסַר, וּשְׁמוּאֵל שָׁרֵי. מַאן דְּאָסַר — גָּזְרִינַן מִשּׁוּם שַׁעֲוָה. וּמַאן דְּשָׁרֵי — לָא גָּזְרִינַן. אֲמַר לֵיהּ רַב שְׁמוּאֵל בַּר בַּר חָנָה לְרַב יוֹסֵף: בְּפֵירוּשׁ אֲמַרְתְּ לַן מִשְּׁמֵיהּ דְּרַב — מִישְׁחָא שְׁרֵי!

**William Davidson Edition - English:**
**And** we also learned in the mishna: **And if** the barrel **was** already **perforated,** one may not seal the hole with wax. There is a dispute among the *amora’im* whether or not it is permitted to seal that hole with **oil: Rav prohibited** doing so, **and Shmuel permitted** doing so. The Gemara explains: **The one who prohibits** doing so, Rav, holds that **we issue a decree** prohibiting oil **due to** concern lest one come to seal the hole with **wax. And the one who permits** doing so, Shmuel, holds that **we do not issue a decree** prohibiting oil due to concern lest one come to use wax to seal the hole. **Rav Shmuel bar bar Ḥana said to Rav Yosef:** How is Rav cited as prohibiting the sealing of the hole in a barrel with oil on Shabbat? **You told us explicitly in Rav’s name: Oil is permitted** for use in sealing a hole.


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

אָמַר טָבוּת רִישְׁבָּא אָמַר שְׁמוּאֵל: הַאי טִרְפָא דְאַסָּא — אָסוּר. מַאי טַעְמָא? רַב יֵימַר מִדִּפְתִּי אָמַר: גְּזֵירָה מִשּׁוּם מַרְזֵב. רַב אָשֵׁי אָמַר: גְּזֵירָה שֶׁמָּא יִקְטוֹם. מַאי בֵּינַיְיהוּ? אִיכָּא בֵּינַיְיהוּ דִּקְטִים וּמַנַּח.

**William Davidson Edition - English:**
The Gemara cites a statement that **Tavut the hunter said** that **Shmuel said:** With regard to **this myrtle leaf, it is prohibited** to insert it into a hole in a barrel to be used as a spout. The Gemara asks: **What is the reason** for this? **Rav Yeimar of Difti said:** It is **a decree** issued **due to** the concern lest one come to make **an** actual **spout** on Shabbat. **Rav Ashi said:** It is **a decree** issued **lest one cut** a myrtle leaf from its branch on Shabbat for this purpose. The Gemara asks: **What is** the practical difference **between them?** The Gemara answers: **There is** a practical difference **between them** in a case in which the leaves **were** already **cut and placed,** as in that case, Rav Ashi’s concern would not apply, but Rav Yeimar would still rule stringently.


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

בֵּי סַדְיָא, רַב אָסַר וּשְׁמוּאֵל שָׁרֵי. בְּרַכִּין — דְּכוּלֵּי עָלְמָא לָא פְּלִיגִי דִּשְׁרֵי. בְּקָשִׁין — דְּכוּלֵּי עָלְמָא לָא פְּלִיגִי דַּאֲסִיר. כִּי פְּלִיגִי — בְּמִיצְעֵי: מַאן דְּאָסַר — מִיחְזֵי כְּמַשּׂוֹי, וּמַאן דְּשָׁרֵי לָא מִיחְזֵי כְּמַשּׂוֹי.

**William Davidson Edition - English:**
The Gemara cites another dispute between Rav and Shmuel: With regard to **felt cloths** upon which people typically sit but that may also be worn as cloaks, the Sages disagreed whether or not one may wrap himself in them on Shabbat and transfer them from one place to another through a public domain. **Rav prohibited** doing so, **and Shmuel permitted** doing so. The Gemara elaborates: **With regard to** articles made of **soft** felt, **everyone agrees** that **it is permitted,** as their legal status is that of other garments. **With regard to** articles made of **hard** felt, **everyone agrees** that **it is prohibited. When they disagree,** it is **with regard to** felt articles that have an **intermediate** level of softness. **The one who prohibits** wearing them, Rav, holds that one who wears these as a garment **appears as** one carrying **a burden, and the one who permits** wearing them, Shmuel, holds that **it does not appear as** one carrying **a burden,** because the material appears to be a garment.


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

וְהָא דְּרַב, לָאו בְּפֵירוּשׁ אִיתְּמַר אֶלָּא מִכְּלָלָא אִיתְּמַר. דְּרַב אִיקְּלַע לְהָהוּא אַתְרָא דְּלָא הֲוָה לֵיהּ רַוְוחָא, נְפַק יְתֵיב בְּכַרְמְלִית. אַיְיתוֹ לֵיהּ בֵּי סַדְיָא, לָא יְתֵיב. מַאן דַּחֲזָא סָבַר מִשּׁוּם דְּבֵי סַדְיָא אֲסִיר, וְלָא הִיא, דְּרַב אַכְרוֹזֵי מַכְרִיז: בֵּי סַדְיָא שְׁרֵי, וּמִשּׁוּם כְּבוֹד רַבּוֹתֵינוּ לֹא יָשַׁב עָלָיו. וּמַאן נִינְהוּ — רַב כָּהֲנָא וְרַב אַסִּי.

**William Davidson Edition - English:**
The Gemara points out that **this** opinion attributed **to Rav was not stated explicitly** by him; **rather, it was stated by inference,** i.e., based on Rav’s conduct, it was concluded that this is his opinion. **As Rav happened** to come **to a certain place** where **there was not** enough **room** for him and his students inside the house, and therefore, **he went** out **and sat in a *karmelit*. They brought him felt** cloths by wearing them outside, and **he did not sit** on them. **One who saw** this incident **assumed** that he refused to sit on them **because it is prohibited** to move **cloths** in this manner; **however, that is not so,** as **Rav** used to **proclaim** that **it is permitted** to move articles made of **felt** in this manner. **And it was in deference to our Rabbis** who were there that **he did not sit on it,** as he did not want to sit on a higher and more distinguished surface than they did. The Gemara adds: **And who were** these Rabbis? **Rav Kahana and Rav Asi,** who were Rav’s disciples and colleagues.


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

**מַתְנִי׳** נוֹתְנִין תַּבְשִׁיל לְתוֹךְ הַבּוֹר בִּשְׁבִיל שֶׁיְּהֵא שָׁמוּר, וְאֶת הַמַּיִם הַיָּפִים בָּרָעִים, בִּשְׁבִיל שֶׁיִּצָּנוּ. וְאֶת הַצּוֹנֵן בַּחַמָּה בִּשְׁבִיל שֶׁיֵּחַמּוּ. מִי שֶׁנָּשְׁרוּ כֵּלָיו בַּדֶּרֶךְ בַּמַּיִם — מְהַלֵּךְ בָּהֶן וְאֵינוֹ חוֹשֵׁשׁ. הִגִּיעַ לֶחָצֵר הַחִיצוֹנָה — שׁוֹטְחָן בַּחַמָּה, אֲבָל לֹא כְּנֶגֶד הָעָם.

**William Davidson Edition - English:**
**MISHNA:** **One may place a** cooked **dish into an** empty **pit** on Shabbat **so that it will be protected** from the heat, **and** similarly, one may place **good** potable **water** into a vessel and place the vessel **into bad,** non-potable water **so that** the potable water **will cool off. And** one may also place **cold water** out **in the sun so that** it **will be heated.** They also taught: **Someone whose garments fell into water** while walking **on the road may** replace them and continue to **walk** wearing **them and need not be concerned** about violating the prohibitions against wringing or laundering. When he **reaches the outer courtyard** of a place where he can leave his clothes, **he spreads them in the sun** to dry, **but not opposite the masses,** as they will suspect him of laundering on Shabbat.


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

**גְּמָ׳** פְּשִׁיטָא! מַהוּ דְתֵימָא: נִיגְזַר מִשּׁוּם אַשְׁווֹיֵי גוּמּוֹת, קָא מַשְׁמַע לַן.

**William Davidson Edition - English:**
**GEMARA:** The Gemara is puzzled by the *halakha* that was taught about placing food in a pit: It is **obvious** that it is permitted. The Gemara answers: **Lest you say: Let us issue a decree** prohibiting this **due to** concern lest one perform the prohibited labor of **leveling holes** in the pit when he places the pot in it, **it teaches us** that no decree was issued due to this concern.


###### Shabbat 146b:13
[Shabbat 146b:13](https://torahapp.org/share/book/Shabbat/r/146b:13)

וְאֶת הַמַּיִם הַיָּפִים בָּרָעִים. פְּשִׁיטָא! סֵיפָא אִיצְטְרִיכָא לֵיהּ. וְאֶת הַצּוֹנֵן בַּחַמָּה, הָא נָמֵי פְּשִׁיטָא! מַהוּ דְתֵימָא: נִיגְזוֹר דִּילְמָא אָתֵי לְאַטְמוֹנֵי בְּרֶמֶץ, קָא מַשְׁמַע לַן.

**William Davidson Edition - English:**
We also learned in the mishna: One may place **good water into bad water** on Shabbat in order to cool it off. The Gemara says: It is **obvious** that it is permitted. The Gemara explains: It is **necessary** to mention **the latter clause** of the mishna, which states that it is permitted to place **cold water** out **in the sun.** The Gemara expresses surprise: **This, too, is obvious.** The Gemara answers: **Lest you say that we should issue a decree** prohibiting this action, because **perhaps one will come to insulate it in hot ashes** to warm it up, which also heats the water without actually placing it on the fire, **it teaches us** that we do issue a decree in that case.


###### Shabbat 146b:14
[Shabbat 146b:14](https://torahapp.org/share/book/Shabbat/r/146b:14)

מִי שֶׁנָּשְׁרוּ וְכוּ׳. אָמַר רַב יְהוּדָה אָמַר רַב: מִכׇּל מָקוֹם שֶׁאָסְרוּ חֲכָמִים מִפְּנֵי מַרְאִית הָעַיִן — אֲפִילּוּ בְּחַדְרֵי חֲדָרִים אָסוּר. תְּנַן: שׁוֹטְחָן בַּחַמָּה אֲבָל לֹא כְּנֶגֶד הָעָם! תַּנָּאֵי הִיא, דְּתַנְיָא: שׁוֹטְחָן בַּחַמָּה אֲבָל לֹא כְּנֶגֶד הָעָם. רַבִּי אֶלְעָזָר וְרַבִּי שִׁמְעוֹן אוֹסְרִין.

**William Davidson Edition - English:**
We learned in the mishna that **one whose** garments **fell** into water need not be concerned about wringing or laundering the clothing and may replace them and continue walking, and then place them to dry in the sun, but not before the masses. This is so that they will not suspect him of laundering on Shabbat. In this regard, the Gemara cites that which **Rav Yehuda said** that **Rav said: Wherever the Sages prohibited** an action **due to** the **appearance** of prohibition, **even in the innermost chambers** where no one will see it, **it is prohibited,** as the Sages did not distinguish between different circumstances. The Gemara says: **We learned** in the mishna that **one may spread them in the sun but not opposite the masses,** which contradicts that principle. The Gemara explains: **It is** a dispute between ***tanna’im*, as it was taught** in a *baraita*: **One may spread them out in the sun but not opposite the masses. Rabbi Elazar and Rabbi Shimon prohibit** doing so, which is a precedent for the opinion that Rav Yehuda stated in the name of Rav.


###### Shabbat 146b:15
[Shabbat 146b:15](https://torahapp.org/share/book/Shabbat/r/146b:15)

אָמַר רַב הוּנָא:

**William Davidson Edition - English:**
**Rav Huna said:**