## Shabbat Daf 148a

###### Shabbat 148a:1
[Shabbat 148a:1](https://torahapp.org/share/book/Shabbat/r/148a:1)

הֲלָכָה: מַחֲזִירִין אֶת הַשֶּׁבֶר. רַבָּה בַּר בַּר חָנָה אִיקְּלַע לְפוּמְבְּדִיתָא, לָא עָל לְפִירְקֵיהּ דְּרַב יְהוּדָה. שַׁדְּרֵיהּ לַאֲדָא דַּיָּילָא, אֲמַר לֵיהּ: זִיל גַּרְבֵּיהּ. אֲזַל גַּרְבֵּיהּ. אֲתָא, אַשְׁכְּחֵיהּ דְּקָא דָרֵישׁ: אֵין מַחֲזִירִין אֶת הַשֶּׁבֶר. אֲמַר לֵיהּ: הָכִי אָמַר רַב חָנָא בַּגְדָּתָאָה אָמַר שְׁמוּאֵל: הֲלָכָה — מַחֲזִירִין אֶת הַשֶּׁבֶר. אֲמַר לֵיהּ: הָא חָנָא דִּידַן, וְהָא שְׁמוּאֵל דִּידַן, וְלָא שְׁמִיעַ לִי — וְלָאו בְּדִינָא גְּרַבְתָּיךְ?!

**William Davidson Edition - English:**
The ***halakha*** is that **one may reset a break** on Shabbat, which was the ruling in Shmuel’s version of the mishna. The Gemara relates that **Rabba bar bar Ḥana happened** to come **to Pumbedita** and **he did not enter Rav Yehuda’s lecture.** Rav Yehuda **sent for Adda, his attendant,** and **said to him: Go drag him** to the lecture. **He went and dragged him** forcibly to the lecture (Rabbeinu Ḥananel). Rabba bar bar Ḥana **came and found** Rav Yehuda **teaching** that **one may not reset a break** on Shabbat. **He said to him: This is what Rav Ḥana of Baghdad said** that **Shmuel said:** The ***halakha*** is that **one may reset a break** on Shabbat. Rav Yehuda **said to him: Ḥana is ours,** a Babylonian scholar, **and Shmuel is ours, and** nevertheless, **I did not** yet **hear** this *halakha*; **did I not rightfully drag you** to the lecture?


###### Shabbat 148a:2
[Shabbat 148a:2](https://torahapp.org/share/book/Shabbat/r/148a:2)

מִי שֶׁנִּפְרְקָה יָדוֹ כּוּ׳. רַב אַוְיָא הֲוָה יָתֵיב קַמֵּיהּ דְּרַב יוֹסֵף, שַׁנְיָא לֵיהּ יְדֵיהּ. אֲמַר לֵיהּ: הָכִי מַאי? אָסוּר. וְהָכִי מַאי? אֲמַר לֵיהּ: אָסוּר. אַדְּהָכִי אִיתְּפַח יְדֵיהּ.

**William Davidson Edition - English:**
We learned in the mishna that **one whose hand was dislocated** may not treat it by vigorously moving it about in water. The Gemara relates that **Rav Avya was** once **sitting before Rav Yosef and his hand became dislocated.** Rav Avya then displayed a variety of hand positions and **he said to him: What** is the ruling with regard to **this?** Am I permitted to place my hand in this way, or is it a violation of the prohibition against healing on Shabbat? Rav Yosef said to him: **It is prohibited.** Rav Avya again asked: **And what** is the ruling if I position my hand in **this** way? Rav Yosef **said to him: It is prohibited. In the meantime, his hand** was restored to its proper location and **was healed.**


###### Shabbat 148a:3
[Shabbat 148a:3](https://torahapp.org/share/book/Shabbat/r/148a:3)

אֲמַר לֵיהּ: מַאי תִּיבְּעֵי לָךְ, הָא תְּנַן: מִי שֶׁנִּפְרְקָה יָדוֹ אוֹ רַגְלוֹ — לֹא יִטְרְפֵם בְּצוֹנֵן, אֲבָל רוֹחֵץ כְּדַרְכּוֹ, וְאִם נִתְרַפֵּא — נִתְרַפֵּא. אֲמַר לֵיהּ: וְלָא תְּנַן: ״אֵין מַחֲזִירִין אֶת הַשֶּׁבֶר״, וְאָמַר רַב חָנָא בַּגְדָּתָאָהּ אָמַר שְׁמוּאֵל: הֲלָכָה — מַחֲזִירִין אֶת הַשֶּׁבֶר! אֲמַר לֵיהּ: כּוּלְּהוּ בַּחֲדָא מְחִיתָא מְחִיתִּנְהוּ?! הֵיכָא דְּאִיתְּמַר — אִיתְּמַר, הֵיכָא דְּלָא אִיתְּמַר — לָא אִיתְּמַר.

**William Davidson Edition - English:**
Rav Yosef **said to him: What is your dilemma? We learned** in our mishna that **one whose hand or foot was dislocated** on Shabbat **may not** vigorously **move it about in cold water; however, he may rinse it in the usual manner, and if it is healed, it is healed.** Rav Avya **said to him:** That is no proof, **as didn’t we learn** in our mishna that **one may not reset a break, and Rav Ḥana of Baghdad said** that **Shmuel said** that **the *halakha* is** that **one may** indeed **reset a broken bone.** Therefore, perhaps a dislocated limb may also be treated on Shabbat. Rav Yosef **said to him: Were all these woven together in a single weave? Where it was stated** that an alternative version of the mishna exists, **it was stated; where it was not stated, it was not stated.** Therefore, the ruling of the mishna with regard to a dislocated limb must be observed.


###### Shabbat 148a:4
[Shabbat 148a:4](https://torahapp.org/share/book/Shabbat/r/148a:4)

**הדרן עלך חבית**


###### Shabbat 148a:5
[Shabbat 148a:5](https://torahapp.org/share/book/Shabbat/r/148a:5)

מַתְנִי׳ **שׁוֹאֵל** אָדָם מֵחֲבֵירוֹ כַּדֵּי יַיִן וְכַדֵּי שֶׁמֶן, וּבִלְבַד שֶׁלֹּא יֹאמַר לוֹ ״הַלְוֵינִי״. וְכֵן הָאִשָּׁה מֵחֲבֶירְתָּהּ כִּכָּרוֹת. וְאִם אֵינוֹ מַאֲמִינוֹ — מַנִּיחַ טַלִּיתוֹ אֶצְלוֹ, וְעוֹשֶׂה עִמּוֹ חֶשְׁבּוֹן לְאַחַר שַׁבָּת. וְכֵן עֶרֶב פֶּסַח בִּירוּשָׁלַיִם שֶׁחָל לִהְיוֹת בְּשַׁבָּת, מַנִּיחַ טַלִּיתוֹ אֶצְלוֹ, וְנוֹטֵל אֶת פִּסְחוֹ, וְעוֹשֶׂה עִמּוֹ חֶשְׁבּוֹן לְאַחַר יוֹם טוֹב.

**William Davidson Edition - English:**
**MISHNA:** **One may borrow jugs of wine and jugs of oil from another** on Shabbat, **as long as one does not say** the following **to him: Loan me. And similarly, a woman** may borrow **from another loaves** of bread on Shabbat. **And if** the lender **does not trust him** that he will return them, the borrower **may leave his cloak with him** as collateral **and make** the proper **calculation with him after Shabbat. And similarly,** on **the eve of Passover in Jerusalem, when** it **occurs on Shabbat, one** who is procuring a Paschal lamb **may leave his cloak with him,** i.e., the person from whom he is purchasing it, **and take** the lamb to bring as **his Paschal lamb, and** then **make** the proper **calculation with him after the Festival.**


###### Shabbat 148a:6
[Shabbat 148a:6](https://torahapp.org/share/book/Shabbat/r/148a:6)

**גְּמָ׳** אֲמַר לֵיהּ רָבָא בַּר רַב חָנָן לְאַבָּיֵי: מַאי שְׁנָא הַשְׁאִילֵנִי, וּמַאי שְׁנָא הַלְוֵינִי? אֲמַר לֵיהּ: הַשְׁאִילֵנִי — לָא אָתֵי לְמִיכְתַּב, הַלְוֵינִי — אָתֵי לְמִיכְתַּב.

**William Davidson Edition - English:**
**GEMARA:** It was taught in the mishna that one is permitted to borrow jugs from another on Shabbat, but one may not use the phrase loan me. **Rava bar Rav Ḥanan said to Abaye: What is different** about the expression **let me borrow,** that makes it permitted? **And what is different** about the expression **loan me** that makes it prohibited? **He said to him:** If someone says **let me borrow,** the lender **will not come to write** down the loan because the expression indicates that the borrower intends to return the object in its current state within a short amount of time. On the other hand, the expression **loan me** indicates a more extended loan in which the object is not necessarily returned in exactly the same manner in which it was taken. Therefore, the lender **will come to write** down the terms of the loan.


###### Shabbat 148a:7
[Shabbat 148a:7](https://torahapp.org/share/book/Shabbat/r/148a:7)

וְהָא כֵּיוָן דִּבְחוֹל, זִימְנִין דְּבָעֵי לְמֵימַר לֵיהּ ״הַלְוֵינִי״ וַאֲמַר לֵיהּ ״הַשְׁאִילֵנִי״ וְלָא קָפֵיד עִילָּוֵיהּ — וְאָתֵי לְמִיכְתַּב, בְּשַׁבָּת נָמֵי אָתֵי לְמִיכְתַּב! אֲמַר לֵיהּ: (בְּחוֹל, דְּלָא שְׁנָא כִּי אֲמַר לֵיהּ ״הַלְוֵינִי״ לָא שְׁנָא כִּי אֲמַר לֵיהּ ״הַשְׁאִילֵנִי״, לָא קָפְדִינַן עִילָּוֵיהּ — אָתֵי לְמִיכְתַּב.) בְּשַׁבָּת כֵּיוָן דְּ״הַשְׁאִילֵנִי״ הוּא דְּשָׁרוּ לֵיהּ רַבָּנַן, ״הַלְוֵינִי״ לָא שָׁרוּ לֵיהּ — מִינַּכְרָא מִילְּתָא, וְלָא אָתֵי לְמִיכְתַּב.

**William Davidson Edition - English:**
Rava bar Rav Ḥanan challenged Abaye’s answer: **But since on weekdays there are times one intends to say loan me and** instead **says let me borrow, and** the lender **is not particular about his** imprecise terminology and **he comes to write** down the terms of the loan, **on Shabbat he will also come to write.** Abaye **said to him: On a weekday, when there is no difference if one says loan me or let me borrow,** lenders **are not particular about his** terminology, and the lender will therefore **come to write** down the terms of the loan. **On Shabbat, since** only the expression **let me borrow was allowed by the Sages,** while the expression **loan me was not permitted, the matter is recognizable.** Both of the parties must bear in mind which terminology is acceptable, **and** the lender **will not come to write.**


###### Shabbat 148a:8
[Shabbat 148a:8](https://torahapp.org/share/book/Shabbat/r/148a:8)

אֲמַר לֵיהּ רָבָא בַּר רַב חָנָן לְאַבָּיֵי: מִכְּדֵי אֲמַרוּ רַבָּנַן: כׇּל מִילֵּי דְּיוֹם טוֹב כַּמָּה דְּאֶפְשָׁר לְשַׁנּוֹיֵי מְשַׁנִּינַן, הָנֵי נְשֵׁי דְּמָלְיָין חַצְבַיְיהוּ מַיָּא, מַאי טַעְמָא לָא מְשַׁנְּיָן? מִשּׁוּם דְּלָא אֶפְשָׁר: הֵיכִי לַעֲבֵיד? דְּמָלְיָין בְּחַצְבָּא רַבָּא, לִימְלוֹ בְּחַצְבָּא זוּטָא — הָא קָא מַפְּשׁוּ בְּהִילּוּכָא. דְּמָלְיָין בְּחַצְבָּא זוּטָא, לִימְלוֹ בְּחַצְבָּא רַבָּא — קָא מַפְּשׁוּ בְּמַשּׂוֹי.

**William Davidson Edition - English:**
**Rava bar Rav Ḥanan said to Abaye: Now, since the Sages said that** with regard to **all matters of a Festival, as much as we can change** the way we do things from the manner in which we do them on weekdays, **we change, these women who fill their pitchers with water, what is the reason they do not change** the way they draw water from their normal weekday procedure? Abaye answers: **Because it is not possible** to change the procedure. **How would they do it** differently? If you say that **those who** normally **fill a large pitcher should fill a small pitcher** on a Festival, **they would** thereby **add** to their **walking** and expend extra effort. Conversely, if **those who** normally **fill a small pitcher would fill a large pitcher** on a Festival, **they would** thereby **add** to the weight of their **load.** Even though these methods are different from the norm, they would cause added exertion. Therefore, the Sages did not require that one draw water in an unusual fashion.