## Shabbat Daf 19a

###### Shabbat 19a:1
[Shabbat 19a:1](https://torahapp.org/share/book/Shabbat/r/19a:1)

כּוּתָּח הַבַּבְלִי וְכׇל מִינֵי כּוּתָּח אָסוּר לִמְכּוֹר שְׁלֹשִׁים יוֹם קוֹדֶם הַפֶּסַח.

**William Davidson Edition - English:**
With regard to **Babylonian *kutaḥ*,** a spice that contains leavened bread crumbs, and **all kinds of *kutaḥ*, it is prohibited to sell** it to a gentile **thirty days before Passover.** Because *kutaḥ* is used exclusively as a spice, it lasts longer than other foods.


###### Shabbat 19a:2
[Shabbat 19a:2](https://torahapp.org/share/book/Shabbat/r/19a:2)

תָּנוּ רַבָּנַן: נוֹתְנִין מְזוֹנוֹת לִפְנֵי הַכֶּלֶב בֶּחָצֵר. נְטָלוֹ וְיָצָא — אֵין נִזְקָקִין לוֹ.

**William Davidson Edition - English:**
**The Sages taught** in a different *baraita*: **One may,** *ab initio*, **put food before the dog in the courtyard** on Shabbat, and we are not concerned that the dog may lift it and carry it out to the public domain. If the dog **lifted it and exited** the courtyard, one need **not attend to him**, as he is not required to ensure that the dog will eat it specifically in that courtyard.


###### Shabbat 19a:3
[Shabbat 19a:3](https://torahapp.org/share/book/Shabbat/r/19a:3)

כַּיּוֹצֵא בּוֹ: נוֹתְנִין מְזוֹנוֹת לִפְנֵי הַגּוֹי בֶּחָצֵר. נְטָלוֹ וְיָצָא — אֵין נִזְקָקִין לוֹ. הָא תּוּ לְמָה לִי, הַיְינוּ הָךְ. מַהוּ דְתֵימָא: הַאי רְמֵי עֲלֵיהּ, וְהַאי לָא רְמֵי עֲלֵיהּ — קָא מַשְׁמַע לַן.

**William Davidson Edition - English:**
**On a similar note,** the *baraita* continued: **One may place food before the gentile in the courtyard** on Shabbat. If the gentile **lifted it and exited, one need not attend to him.** The Gemara asks: **Why do I need this as well? This** case **is the same as that** case. The *halakhot* with regard to the dog and the gentile are identical, as Shabbat prohibitions do not apply to either of them. The Gemara answers: There is a distinction. **Lest you say** that in **this** case, the case of the dog, responsibility for its food **is incumbent upon** the owner of the courtyard who owns the dog. **And** in **this** case, the case of the gentile, responsibility for his food **is not incumbent upon** the owner of the courtyard. Therefore, in a situation where there is concern that Shabbat will be desecrated, there is room to say that one may not give the gentile his food. Therefore, the *baraita* **teaches us** that in that case, it is also permitted.


###### Shabbat 19a:4
[Shabbat 19a:4](https://torahapp.org/share/book/Shabbat/r/19a:4)

תָּנוּ רַבָּנַן: לֹא יַשְׂכִּיר אָדָם כֵּלָיו לְגוֹי בְּעֶרֶב שַׁבָּת, בִּרְבִיעִי וּבַחֲמִישִׁי מוּתָּר. כַּיּוֹצֵא בּוֹ, אֵין מְשַׁלְּחִין אִיגְּרוֹת בְּיַד גּוֹי בְּעֶרֶב שַׁבָּת, בִּרְבִיעִי וּבַחֲמִישִׁי — מוּתָּר. אָמְרוּ עָלָיו עַל רַבִּי יוֹסֵי הַכֹּהֵן, וְאָמְרִי לַהּ עַל רַבִּי יוֹסֵי הֶחָסִיד, שֶׁלֹּא נִמְצָא כְּתַב יָדוֹ בְּיַד גּוֹי מֵעוֹלָם.

**William Davidson Edition - English:**
**The Sages taught** in a *Tosefta*: **A person may not rent his utensils to a gentile on Shabbat eve,** as it appears that the Jew is receiving payment for work performed on Shabbat. However, **on the fourth and on the fifth** days of the week **it is permitted. On a similar note, one may not send letters in the hand of a gentile on Shabbat eve.** However, **on the fourth and on the fifth** days of the week **it is permitted.** Nevertheless, **they said about Rabbi Yosei the priest, and some say** that they said this **about Rabbi Yosei the Ḥasid, that** a document in **his handwriting was never found in the hand of a gentile,** so that a gentile would not carry his letter on Shabbat.


###### Shabbat 19a:5
[Shabbat 19a:5](https://torahapp.org/share/book/Shabbat/r/19a:5)

תָּנוּ רַבָּנַן: אֵין מְשַׁלְּחִין אִיגֶּרֶת בְּיַד גּוֹי עֶרֶב שַׁבָּת, אֶלָּא אִם כֵּן קוֹצֵץ לוֹ דָּמִים. בֵּית שַׁמַּאי אוֹמְרִים: כְּדֵי שֶׁיַּגִּיעַ לְבֵיתוֹ, וּבֵית הִלֵּל אוֹמְרִים: כְּדֵי שֶׁיַּגִּיעַ לַבַּיִת הַסָּמוּךְ לַחוֹמָה.

**William Davidson Edition - English:**
**The Sages taught** in a *baraita*: **One may not send a letter in the hand of a gentile** on **Shabbat eve unless he stipulates a set sum of money for him.** In that case, anything the gentile does with this letter is not in service of the Jew, but rather on his own, since his payment is stipulated in advance. **Beit Shammai say:** One may only give a letter to a gentile on Shabbat eve if there is sufficient time **for** the gentile **to reach his house** before dark. **And Beit Hillel say:** If there is sufficient time **for him to reach the house adjacent to the wall** of the city to which he was sent.


###### Shabbat 19a:6
[Shabbat 19a:6](https://torahapp.org/share/book/Shabbat/r/19a:6)

וַהֲלֹא קָצַץ? אָמַר רַב שֵׁשֶׁת, הָכִי קָאָמַר: וְאִם לֹא קָצַץ — בֵּית שַׁמַּאי אוֹמְרִים: עַד שֶׁיַּגִּיעַ לְבֵיתוֹ, וּבֵית הִלֵּל אוֹמְרִים: עַד שֶׁיַּגִּיעַ לַבַּיִת הַסָּמוּךְ לַחוֹמָה.

**William Davidson Edition - English:**
The Gemara asks: **Didn’t he stipulate a set** price? What difference does it make whether he reaches the city on Shabbat eve or on Shabbat? **Rav Sheshet said,** the *baraita* **is saying as follows: And if he did not stipulate a set** price for the task, **Beit Shammai say:** One may only give a letter to a gentile on Shabbat eve if there is sufficient time **for** the gentile **to reach his house** before dark. **And Beit Hillel say:** If there is sufficient time **for him to reach the house adjacent to the wall** of the city to which he was sent.


###### Shabbat 19a:7
[Shabbat 19a:7](https://torahapp.org/share/book/Shabbat/r/19a:7)

וְהָאָמְרַתְּ רֵישָׁא אֵין מְשַׁלְּחִין? לָא קַשְׁיָא: הָא דִּקְבִיעַ בֵּי דַוָּאר בְּמָתָא, וְהָא דְּלָא קְבִיעַ בֵּי דַוָּאר בְּמָתָא.

**William Davidson Edition - English:**
The Gemara asks: **Didn’t you say in the first clause** of the *baraita*, that **one may not send** a letter unless he stipulated a set price? Without stipulating a set price, one may not send a letter at all. The Gemara answers: This is **not difficult,** as it is possible to explain that **this,** where we learned that one is permitted to give a letter to a gentile on Shabbat eve even if he did not stipulate a set price, is in a case **where the house of the mail carrier [*bei doar*] is permanently located in the city. And this,** where it is permitted to give a letter to a gentile only if he stipulated a set price, is in a case **where the house of the mail carrier is not permanently located in the city.**


###### Shabbat 19a:8
[Shabbat 19a:8](https://torahapp.org/share/book/Shabbat/r/19a:8)

תָּנוּ רַבָּנַן: אֵין מַפְלִיגִין בִּסְפִינָה פָּחוֹת מִשְּׁלֹשָׁה יָמִים קוֹדֶם לַשַּׁבָּת. בַּמֶּה דְּבָרִים אֲמוּרִים — לִדְבַר הָרְשׁוּת, אֲבָל לִדְבַר מִצְוָה — שַׁפִּיר דָּמֵי. וּפוֹסֵק עִמּוֹ עַל מְנָת לִשְׁבּוֹת, וְאֵינוֹ שׁוֹבֵת — דִּבְרֵי רַבִּי. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: אֵינוֹ צָרִיךְ. וּמִצּוֹר לְצִידֹן — אֲפִילּוּ בְּעֶרֶב שַׁבָּת מוּתָּר.

**William Davidson Edition - English:**
**The Sages taught: One may not set sail on a ship fewer than three days before Shabbat,** to avoid appearances that the Jew is performing a prohibited labor on Shabbat. **In what case is this** statement **said?** In a case where he set sail **for a voluntary matter; however,** if he sailed **for a matter** involving a **mitzva,** he may **well** do so. **And,** even then, **he** must **stipulate with** the gentile ship captain that this is **on the condition that he rests,** i.e., stops the ship, **and** even if the gentile **does not rest. Rabban Shimon ben Gamliel says: He need not** stipulate. **And** sailing on a ship that is traveling **from Tyre to Sidon,** a short journey by sea, **is permitted even on Shabbat eve.**


###### Shabbat 19a:9
[Shabbat 19a:9](https://torahapp.org/share/book/Shabbat/r/19a:9)

תָּנוּ רַבָּנַן: אֵין צָרִין עַל עֲיָירוֹת שֶׁל גּוֹיִם פָּחוֹת מִשְּׁלֹשָׁה יָמִים קוֹדֶם לַשַּׁבָּת. וְאִם הִתְחִילוּ — אֵין מַפְסִיקִין. וְכֵן הָיָה שַׁמַּאי אוֹמֵר: ״עַד רִדְתָּהּ״, אֲפִילּוּ בְּשַׁבָּת.

**William Davidson Edition - English:**
**The Sages taught** in a *Tosefta*: **One may not lay siege to cities of gentiles fewer than three days before Shabbat,** to avoid the need to desecrate Shabbat in establishing the siege. **And if they** already **began** establishing the siege fewer than three days before Shabbat, **they need not stop** all war-related actions even on Shabbat. **And so Shammai would say:** From that which is written: “And you should build a siege against the city that is waging war with you **until it falls”** (Deuteronomy 20:20), it is derived that the siege should be sustained “until it falls.” Consequently, the siege must continue **even on Shabbat.**


###### Shabbat 19a:10
[Shabbat 19a:10](https://torahapp.org/share/book/Shabbat/r/19a:10)

אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל: נוֹהֲגִין הָיוּ וְכוּ׳. תַּנְיָא אָמַר רַבִּי צָדוֹק: כָּךְ הָיָה מִנְהָגוֹ שֶׁל בֵּית רַבָּן גַּמְלִיאֵל, שֶׁהָיוּ נוֹתְנִין כְּלֵי לָבָן לְכוֹבֵס שְׁלֹשָׁה יָמִים קוֹדֶם לַשַּׁבָּת, וּצְבוּעִים אֲפִילּוּ בְּעֶרֶב שַׁבָּת. וּמִדִּבְרֵיהֶם לָמַדְנוּ שֶׁהַלְּבָנִים קָשִׁים לְכַבְּסָן יוֹתֵר מִן הַצְּבוּעִין.

**William Davidson Edition - English:**
We learned in the mishna that **Rabban Shimon ben Gamliel said:** The ancestral house of my father, the dynasty of *Nesi’im* from the house of Hillel, **was accustomed** to give its white clothes to a gentile launderer no fewer than three days before Shabbat. **It was taught** in the *Tosefta* that **Rabbi Tzadok said: This was the custom of the house of Rabban Gamliel: They would give white clothes to the** gentile **launderer three days before Shabbat, and** they would give him **colored** clothes **even on Shabbat eve.** The Gemara comments: **And from their statement we learned that white** garments **are more difficult to launder than colored ones,** as in white garments every stain is more conspicuous.


###### Shabbat 19a:11
[Shabbat 19a:11](https://torahapp.org/share/book/Shabbat/r/19a:11)

אַבָּיֵי הֲוָה יָהֵיב לֵיהּ הַהוּא מָנָא דִצְבִיעָא לְקַצָּרָא. אֲמַר לֵיהּ: כַּמָּה בָּעֵית עִילָּוֵיהּ. אֲמַר לֵיהּ: כִּדְחִיוָּרָא. אֲמַר לֵיהּ: כְּבָר קַדְמוּךָ רַבָּנַן. אָמַר אַבָּיֵי: הַאי מַאן דְּיָהֵיב מָנָא לְקַצָּרָא, בְּמִשְׁחָא נִיתֵּיב לֵיהּ וּבְמִשְׁחָא נִשְׁקוֹל מִינֵּיהּ. דְּאִי טְפֵי — אַפְסְדֵיהּ דְּמַתְחֵיהּ. וְאִי בְּצִיר — אַפְסְדֵיהּ דְּכַוְּוצֵיהּ.

**William Davidson Edition - English:**
On a related note, the Gemara relates that **Abaye gave this dyed garment to the launderer.** Abaye **said to** the launderer: **How much do you want** as payment **to** wash **it?** The launderer **said to** Abaye: **Same as for a white** garment. Abaye **said to him:** You cannot deceive me in this matter, **as the Sages already preceded you,** as it was taught in the *baraita* which garment is more difficult to wash. On this topic, **Abaye said: One who gives clothing to the launderer, he should give** it to **him by measure and he should take** it back **from him by measure.** In **that** way, **if it is longer,** it is an indication that the launderer **caused him a loss** because **he stretched** the garment. **And if it is shorter, he** certainly **caused him a loss** because **he shrunk it.**


###### Shabbat 19a:12
[Shabbat 19a:12](https://torahapp.org/share/book/Shabbat/r/19a:12)

וְשָׁוִין אֵלּוּ וְאֵלּוּ, שֶׁטּוֹעֲנִין כּוּ׳: מַאי שְׁנָא כּוּלְּהוּ דִּגְזַרוּ בְּהוּ בֵּית שַׁמַּאי, וּמַאי שְׁנָא קוֹרוֹת בֵּית הַבַּד וְעִיגּוּלֵי הַגַּת דְּלָא גְּזַרוּ? הָנָךְ דְּאִי עָבֵיד לְהוּ בְּשַׁבָּת מִיחַיַּיב חַטָּאת — גְּזַרוּ בְּהוּ בֵּית שַׁמַּאי עֶרֶב שַׁבָּת עִם חֲשֵׁכָה. קוֹרוֹת בֵּית הַבַּד וְעִיגּוּלֵי הַגַּת דְּאִי עָבֵיד לְהוּ בְּשַׁבָּת לָא מִיחַיַּיב חַטָּאת — לָא גְּזַרוּ.

**William Davidson Edition - English:**
We learned in the mishna that **these,** Beit Shammai, **and those,** Beit Hillel, **agree** that **one may load** the beam of the olive press and the circular wine press. The Gemara asks: **What is different about all** of the cases in the mishna, **where Beit Shammai issued a decree** prohibiting **them, and what is different about the beams of the olive press and the circular wine press that** Beit Shammai **did not issue a decree** prohibiting them? The Gemara answers: **Those** cases, **where if he performed them on Shabbat he is rendered liable** to bring **a sin-offering, Beit Shammai issued a decree** prohibiting **them** on **Shabbat eve at nightfall.** However, in the cases of **the beams of the olive press and the circular wine press,** where even **if he performed them on Shabbat he is not rendered liable** to bring **a sin-offering,** Beit Shammai **did not issue a decree.**


###### Shabbat 19a:13
[Shabbat 19a:13](https://torahapp.org/share/book/Shabbat/r/19a:13)

מַאן תַּנָּא דְּכֹל מִידֵּי דְּאָתֵי מִמֵּילָא, שַׁפִּיר דָּמֵי? אָמַר רַבִּי יוֹסֵי (בַּר) [בְּרַבִּי] חֲנִינָא: רַבִּי יִשְׁמָעֵאל הִיא, דִּתְנַן: הַשּׁוּם וְהַבּוֹסֶר וְהַמְּלִילוֹת שֶׁרִסְּקָן מִבְּעוֹד יוֹם, רַבִּי יִשְׁמָעֵאל אוֹמֵר: יִגְמוֹר מִשֶּׁתֶּחְשַׁךְ, וְרַבִּי עֲקִיבָא אוֹמֵר:

**William Davidson Edition - English:**
The Gemara asks: **Who is the *tanna*** who holds that **anything that comes on its own,** and not as the result of an action, it may **well** be done on Shabbat? **Rabbi Yosei bar Ḥanina said: It is** the opinion of **Rabbi Yishmael, as we learned** in a mishna: With regard to **the garlic and the unripe** grapes, **and the stalks** of wheat **that he crushed while it was still day, Rabbi Yishmael says: He may** continue tending to them and **finish after it gets dark,** as after the crushing is completed these items are placed beneath a weight, so that the liquids will continue to seep out. **And Rabbi Akiva says:**