## Shabbat Daf 151a

###### Shabbat 151a:1
[Shabbat 151a:1](https://torahapp.org/share/book/Shabbat/r/151a:1)

הַאי ״כׇּל שֶׁאֲנִי זַכַּאי בַּאֲמִירָתוֹ רַשַּׁאי אֲנִי בַּחֲשִׁיכָתו״? ״כׇּל שֶׁאֵינִי זַכַּאי בַּאֲמִירָתוֹ אֵינִי רַשַּׁאי בַּחֲשִׁיכָתוֹ״ מִיבְּעֵי לֵיהּ! אֶלָּא אַסֵּיפָא קָאֵי: ״אֲבָל מַחְשִׁיךְ הוּא לִשְׁמוֹר וּמֵבִיא פֵּירוֹת בְּיָדוֹ״ — הַאי ״כׇּל שֶׁאֲנִי זַכַּאי בַּחֲשִׁיכָתוֹ רַשַּׁאי אֲנִי בַּאֲמִירָתוֹ״ מִיבְּעֵי לֵיהּ!

**William Davidson Edition - English:**
**this** phrase: **Anything that I am permitted to discuss** on Shabbat **I am permitted to wait for nightfall for its sake,** is not appropriate. Rather, the mishna **should have** formulated the principle in the negative: With regard to **anything that I am not permitted to discuss** on Shabbat, **I am not permitted to wait for nightfall for its sake,** similar to the phraseology at the beginning of the mishna. **Rather, it is referring to the latter clause** of the mishna, which taught: **But he may wait for nightfall** in order **to guard** his produce, **and he may bring produce in his hand.** But even if this is correct, the phraseology does not fit. **It should have** said the opposite: **Anything for which I am permitted to wait for nightfall I am permitted to discuss.**


###### Shabbat 151a:2
[Shabbat 151a:2](https://torahapp.org/share/book/Shabbat/r/151a:2)

לְעוֹלָם אַסֵּיפָא קָאֵי, וְאַבָּא שָׁאוּל אַהָא קָאֵי דְּאָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל: מוּתָּר לָאָדָם לוֹמַר לַחֲבֵירוֹ ״שְׁמוֹר לִי פֵּירוֹת שֶׁבִּתְחוּמְךָ, וַאֲנִי אֶשְׁמוֹר לְךָ פֵּירוֹת שֶׁבִּתְחוּמִי״. וְקָאָמַר אַבָּא שָׁאוּל לְתַנָּא קַמָּא: מִי לָא מוֹדֵית דְּמוּתָּר אָדָם לוֹמַר לַחֲבֵירוֹ: ״שְׁמוֹר לִי פֵּירוֹת שֶׁבִּתְחוּמְךָ וַאֲנִי אֶשְׁמוֹר לְךָ פֵּירוֹת שֶׁבִּתְחוּמִי״.

**William Davidson Edition - English:**
The Gemara explains: **Actually, it is referring to the latter clause** of the mishna, **and Abba Shaul relates to this** statement that **Rav Yehuda said** that **Shmuel said: It is permitted for a person to say to another** on Shabbat: **Guard** my **produce that is in your boundary for me, and I will guard** your **produce in my boundary for you. And** this is what **Abba Shaul said to the first *tanna*: Do you not agree** that **it is permitted for a person to say to another: Guard** my **produce that is in your boundary for me, and I will guard** your **produce that is in my boundary for you?** It is in such a case that Abba Shaul permitted waiting for nightfall at the edge of the Shabbat boundary in order to guard produce.


###### Shabbat 151a:3
[Shabbat 151a:3](https://torahapp.org/share/book/Shabbat/r/151a:3)

וְאֵימָא: ״כׇּל שֶׁאֲנִי זַכַּאי בַּאֲמִירָתוֹ — רַשַּׁאי אֲנִי לְהַחְשִׁיךְ עָלָיו״. ״כְּלָל״ לְאֵתוֹיֵי מַאי? לְאֵתוֹיֵי הָא דְּתָנוּ רַבָּנַן: אֵין מַחְשִׁיכִין עַל הַתְּחוּם לְהָבִיא בְּהֵמָה. הָיְתָה עוֹמֶדֶת חוּץ לַתְּחוּם — קוֹרֵא לָהּ וְהִיא בָּאָה. כְּלָל אָמַר אַבָּא שָׁאוּל: כׇּל שֶׁאֲנִי זַכַּאי בַּאֲמִירָתוֹ — רַשַּׁאי אֲנִי לְהַחְשִׁיךְ עָלָיו.

**William Davidson Edition - English:**
The Gemara still finds this difficult: **And say** simply: With regard to **anything that I am permitted to discuss, I am permitted to wait for nightfall for its sake.** When Abba Shaul stated that his ruling was a general **principle, what** did that come **to include?** The Gemara answers: It comes **to include that which the Sages taught** in the *Tosefta*: **One may not wait for nightfall at the Shabbat boundary** in order **to bring an animal** immediately after Shabbat. If the animal **is standing** right **outside of the boundary, one may call it** so that it will **come** to him. **Abba Shaul said a** general **principle:** With regard to **anything that I am permitted to discuss** on Shabbat, **I am permitted to wait for nightfall for its sake.** Here, since it is permitted to call to the animal, it is also permitted to wait for nightfall in order to retrieve it.


###### Shabbat 151a:4
[Shabbat 151a:4](https://torahapp.org/share/book/Shabbat/r/151a:4)

וּמַחְשִׁיכִין לְפַקֵּחַ עַל עִסְקֵי כַּלָּה וְעַל עִסְקֵי הַמֵּת לְהָבִיא לוֹ אָרוֹן וְתַכְרִיכִין. וְאוֹמְרִים לוֹ: ״לֵךְ לְמָקוֹם פְּלוֹנִי, וְאִם לֹא מָצָאתָ בְּמָקוֹם פְּלוֹנִי — הָבֵא מִמָּקוֹם פְּלוֹנִי״. ״לֹא מָצָאתָ בְּמָנֶה — הָבֵא בְּמָאתַיִם״. רַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה אוֹמֵר: וּבִלְבַד שֶׁלֹּא יַזְכִּיר לוֹ סְכוּם מִקָּח.

**William Davidson Edition - English:**
The Sages also said: **And** all agree that **one may wait for nightfall to attend to the needs of a bride and the needs of a corpse,** such as **to bring it a coffin and shrouds. And one may say to him,** to one’s messenger, on Shabbat: **Go to such and such place** to buy them, **and if you do not find them in that place, bring** them **from such and such a place.** Similarly, one may instruct one’s messenger: **If you do not find** them **for one hundred** dinar, **buy them for two hundred.** However, **Rabbi Yosei, son of Rabbi Yehuda, says:** One is permitted to give instructions to a messenger on Shabbat, **provided one does not mention to him** a specific monetary **amount** to spend on **the transaction.**


###### Shabbat 151a:5
[Shabbat 151a:5](https://torahapp.org/share/book/Shabbat/r/151a:5)

**מַתְנִי׳** מַחְשִׁיכִין עַל הַתְּחוּם לְפַקֵּחַ עַל עִסְקֵי כַּלָּה, וְעַל עִסְקֵי הַמֵּת לְהָבִיא לוֹ אָרוֹן וְתַכְרִיכִים. גּוֹי שֶׁהֵבִיא חֲלִילִין בְּשַׁבָּת — לֹא יִסְפּוֹד בָּהֶן יִשְׂרָאֵל, אֶלָּא אִם כֵּן בָּאוּ מִמָּקוֹם קָרוֹב. עָשׂוּ לוֹ אָרוֹן וְחָפְרוּ לוֹ קֶבֶר — יִקָּבֵר בּוֹ יִשְׂרָאֵל. וְאִם בִּשְׁבִיל יִשְׂרָאֵל — לֹא יִקָּבֵר בּוֹ עוֹלָמִית.

**William Davidson Edition - English:**
**MISHNA:** **One may wait for nightfall at the Shabbat boundary to attend to the needs of a bride and the needs of a corpse,** such as **to bring him a coffin and shrouds.** If **a gentile brought flutes on Shabbat** in order to play music during the eulogy and funeral procession, **a Jew may not eulogize with them** as accompaniment, **unless they were brought from a nearby location** within the Shabbat boundary and transporting them did not include any violation of *halakha*. If gentiles **made someone a coffin and dug him a grave** on Shabbat, and they then changed their minds and decided to give it to someone else, **a Jew may be buried in it. However, if it was** initially intended **for a Jew,** a Jew **may never be buried in it.**


###### Shabbat 151a:6
[Shabbat 151a:6](https://torahapp.org/share/book/Shabbat/r/151a:6)

**גְּמָ׳** מַאי מִמָּקוֹם קָרוֹב? רַב אָמַר: מִמָּקוֹם קָרוֹב מַמָּשׁ. וּשְׁמוּאֵל אָמַר: חָיְישִׁינַן שֶׁמָּא חוּץ לַחוֹמָה לָנוּ.

**William Davidson Edition - English:**
**GEMARA:** The mishna taught that if a gentile brought something from a nearby location on Shabbat, a Jew is permitted to make use of it. The Gemara asks: **What** exactly is considered to be **from a nearby location? Rav said:** Something that is **from a location that is actually nearby,** meaning that we know with certainty where the object was brought from. **And Shmuel said:** Even if we do not know exactly where it was brought from, **we are concerned that it may have stayed overnight** just **outside the** city **wall,** which is still within the Shabbat boundary, and no prohibition was violated for the sake of the object. Therefore, it would only be prohibited to use such an object if it was known with certainty that it had been brought from outside the Shabbat boundary. Thus, Rav and Shmuel disagree with regard to a situation in which we do not know where the object was brought from on Shabbat.


###### Shabbat 151a:7
[Shabbat 151a:7](https://torahapp.org/share/book/Shabbat/r/151a:7)

דַּיְקָא מַתְנִיתִין כְּווֹתֵיהּ דִּשְׁמוּאֵל, דְּקָתָנֵי: ״עָשָׂה לוֹ אָרוֹן וְחָפַר לוֹ קֶבֶר — יִקָּבֵר בּוֹ יִשְׂרָאֵל״. אַלְמָא מִסְּפֵיקָא שְׁרֵי, הָכָא נָמֵי מִסְּפֵיקָא שְׁרֵי.

**William Davidson Edition - English:**
**The language of the mishna is precise according to Shmuel’s** opinion, **as it teaches:** If a gentile **made someone a coffin and dug him a grave** on Shabbat and then changed his mind and decided to give it to someone else, **a Jew may be buried in it. Consequently,** we can derive that if **it is uncertain** whether the coffin and grave were made for a Jew, **it is permitted. Here, too,** in a case in which a gentile brings flutes, if **it is uncertain** whether their transportation was in violation of *halakha*, **it is permitted.**


###### Shabbat 151a:8
[Shabbat 151a:8](https://torahapp.org/share/book/Shabbat/r/151a:8)

וְתַנְיָא כְּווֹתֵיהּ דְּרַב: עִיר שֶׁיִּשְׂרָאֵל וְגוֹיִם דָּרִים בָּהּ, וְהָיְתָה בָּהּ מֶרְחָץ הַמַּרְחֶצֶת בְּשַׁבָּת, אִם רוֹב גּוֹיִם — לָעֶרֶב רוֹחֵץ בָּהּ מִיָּד. אִם רוֹב יִשְׂרָאֵל — יַמְתִּין עַד כְּדֵי שֶׁיֵּחַמּוּ חַמִּין. מֶחֱצָה עַל מֶחֱצָה — אָסוּר וְיַמְתִּין עַד כְּדֵי שֶׁיֵּחַמּוּ חַמִּין. רַבִּי יְהוּדָה אוֹמֵר: בְּאַמְבָּטִי קְטַנָּה, אִם יֵשׁ בָּהּ רְשׁוּת רוֹחֵץ בָּהּ מִיָּד.

**William Davidson Edition - English:**
**And** a *baraita* **was taught in accordance with** the opinion of **Rav:** In the case of **a city in which** both **Jews and gentiles live and in which there is a bathhouse that functions on Shabbat, if there is a majority of gentiles** in the city, the *halakha* is that **in the evening,** after Shabbat, a Jew **may bathe in it immediately. If there is a majority of Jews** in the city, a Jew **must wait until** the amount of time necessary **to heat up water** after Shabbat has passed, so that one will not benefit from the fact that the water was heated on Shabbat. If the population of the city is **half** Jewish **and half** gentile, **it is prohibited** to bathe there immediately after Shabbat, **and** one **must wait until** the amount of time necessary **to heat up water** after Shabbat has passed. **Rabbi Yehuda says: In** the case of **a small bath, if there is a ruling power** in the city, a Jew **may bathe in it immediately** after Shabbat.


###### Shabbat 151a:9
[Shabbat 151a:9](https://torahapp.org/share/book/Shabbat/r/151a:9)

מַאי ״רְשׁוּת״? אָמַר רַב יְהוּדָה אָמַר רַב יִצְחָק בְּרֵיהּ דְּרַב יְהוּדָה: אִם יֵשׁ בָּהּ אָדָם חָשׁוּב שֶׁיֵּשׁ לוֹ עֲשָׂרָה עֲבָדִים שֶׁמְּחַמְּמִין לוֹ עֲשָׂרָה קוּמְקוּמִין בְּבַת אַחַת בְּאַמְבָּטִי קְטַנָּה — מוּתָּר לִרְחוֹץ בָּהּ מִיָּד.

**William Davidson Edition - English:**
The Gemara asks: **What is** the meaning the phrase: **A ruling power? Rav Yehuda said** that **Rav Yitzḥak, son of Rav Yehuda, said:** It means that **if there is an important person in** the city **who has ten slaves who heat ten water jugs [*kumkumin*] for him at once in a small bath, it is permitted** for a Jew **to bathe in it immediately** after Shabbat. This is because this bath may have been heated immediately after Shabbat for the use of this important person, rather than on Shabbat itself.


###### Shabbat 151a:10
[Shabbat 151a:10](https://torahapp.org/share/book/Shabbat/r/151a:10)

עָשׂוּ לוֹ אָרוֹן וְחָפְרוּ לוֹ קֶבֶר וְכוּ׳. אַמַּאי? הָכָא נָמֵי יַמְתִּין בִּכְדֵי שֶׁיֵּעָשׂוּ! אָמַר עוּלָּא: בְּעוֹמֵד בְּאַסְרַטְיָא. תִּינַח קֶבֶר, אָרוֹן מַאי אִיכָּא לְמֵימַר? אָמַר רַבִּי אֲבָהוּ: בְּמוּטָל עַל קִבְרוֹ.

**William Davidson Edition - English:**
The mishna taught that if gentiles **made someone a coffin and dug him a grave** and then changed their minds and decided to make it available to someone else, it is permitted for a Jew to be buried in it. The Gemara asks: **Why? Here, too, one should** at the very least have to **wait** after Shabbat the amount of time necessary **for them to do** the work after Shabbat. The Gemara answers: **Ulla said:** The mishna is addressing a case **in which** the grave **is located in** a public **street.** This indicates that it was intended for a gentile because Jews are not usually buried there. The Gemara asks further: **Granted,** in the case of a **grave,** the *halakha* is understandable. However, in the case of a **coffin, what is there to say?** Why isn’t a Jew required to wait after Shabbat for the amount of time it would take to make the coffin? **Rabbi Abbahu said:** The mishna addresses a case **in which** the coffin was already **placed over the grave** of a gentile, which proves that it was intended for him.


###### Shabbat 151a:11
[Shabbat 151a:11](https://torahapp.org/share/book/Shabbat/r/151a:11)

**מַתְנִי׳** עוֹשִׂין כׇּל צׇרְכֵי הַמֵּת: סָכִין וּמְדִיחִין אוֹתוֹ, וּבִלְבַד שֶׁלֹּא יָזִיז בּוֹ אֵבֶר. שׁוֹמְטִין אֶת הַכַּר מִתַּחְתָּיו, וּמְטִילִין אוֹתוֹ עַל הַחוֹל בִּשְׁבִיל

**William Davidson Edition - English:**
**MISHNA:** **One may perform all of the needs of the dead** on Shabbat. **One may smear oil** on the body **and rinse it** with water, **and** all of this is permitted **provided that one does not move any of its limbs,** which would constitute a violation of the laws of set-aside objects. When necessary, **one may** also **remove a pillow from beneath it and** thereby **place it on** cold **sand in order**