## Shabbat Daf 29b

###### Shabbat 29b:1
[Shabbat 29b:1](https://torahapp.org/share/book/Shabbat/r/29b:1)

הִנִּיחוֹ בְּקוּפְסָא — דִּבְרֵי הַכֹּל טָמֵא. לֹא נֶחְלְקוּ אֶלָּא שֶׁתְּלָאוֹ בְּמַגּוֹד אוֹ שֶׁהִנִּיחוֹ לַאֲחוֹרֵי הַדֶּלֶת. רַבִּי אֱלִיעֶזֶר סָבַר מִדְּלֹא זְרָקוֹ בָּאַשְׁפָּה דַּעְתֵּיהּ עִילָּוֵיהּ. וּמַאי קָרֵי לֵיהּ ״שֶׁלֹּא מִן הַמּוּכָן״ — דִּלְגַבֵּי קוּפְסָא לָאו מוּכָן הוּא. וְרַבִּי יְהוֹשֻׁעַ סָבַר מִדְּלֹא הִנִּיחוֹ בְּקוּפְסָא בַּטּוֹלֵי בַּטְּלֵיהּ, וּמַאי קָרֵי לֵיהּ ״מוּכָן״ — דִּלְגַבֵּי אַשְׁפָּה מוּכָן הוּא. וְרַבִּי עֲקִיבָא, בִּתְלָאוֹ בְּמַגּוֹד סָבַר כְּרַבִּי אֱלִיעֶזֶר, בְּהִנִּיחוֹ אֲחוֹרֵי הַדֶּלֶת סָבַר לַהּ כְּרַבִּי יְהוֹשֻׁעַ.

**William Davidson Edition - English:**
If **one placed it in a box, everyone agrees** that it can become **ritually impure** because his placing the cloth in a box indicates that he considers the cloth significant and is keeping it in order to use it. **They only disagreed** in a case **where one hung** the garment **on a dryer,** i.e., a stake in the wall, **or where he placed it behind a door. Rabbi Eliezer held: From** the fact that **he did not throw it in the garbage** dump, **it is** certainly **on his mind** and he is planning to use it. **And what** is the reason that **he called it not prepared?** It is because, **relative to** a cloth placed in **a box, it is not** considered **prepared** for use. **And Rabbi Yehoshua held** that **since he did not place it in a box,** certainly **he has negated its** garment status. **And what** is the reason that **he called it prepared?** Because **relative** to one thrown in **the garbage,** this garment **is prepared** for use, although, in fact, the cloth has already been negated. **And Rabbi Akiva,** in the case **where he hung it on a dryer, held in accordance with** the opinion of **Rabbi Eliezer** that one has not yet negated it from use and it can therefore become ritually impure. In the case **where he placed it behind a door, Rabbi Akiva held in accordance with** the opinion of **Rabbi Yehoshua** that, in doing so, he negated its garment status, and it can no longer become ritually impure.


###### Shabbat 29b:2
[Shabbat 29b:2](https://torahapp.org/share/book/Shabbat/r/29b:2)

וַהֲדַר בֵּיהּ רַבִּי עֲקִיבָא לְגַבֵּיהּ דְּרַבִּי יְהוֹשֻׁעַ. מִמַּאי? אָמַר רָבָא: מִדְּקָתָנֵי ״פְּתִילַת הַבֶּגֶד״. מַאי אִירְיָא דְּתָנֵי ״פְּתִילַת הַבֶּגֶד״? לִיתְנֵי ״פְּתִילָה שֶׁל בֶּגֶד״. מַאי ״פְּתִילַת הַבֶּגֶד״ — דַּעֲדַיִין בֶּגֶד הוּא.

**William Davidson Edition - English:**
The Gemara comments: **And Rabbi Akiva retracted his** opinion in favor of the opinion of **Rabbi Yehoshua** and held in accordance with his opinion. And **from where** do we know this? **Rava said: From** the term that **we learned** in our mishna: **The wick** of a **garment [*petilat habeged*]. Why did it** specifically **teach: The wick** of a **garment? Teach** that *halakha* using the phrase: **A wick** made **from a garment. What is** the reason that the mishna taught: **A wick** of a **garment?** It is because **it remains a garment.** Nevertheless, Rabbi Akiva deemed it ritually pure, in accordance with the opinion of Rabbi Yehoshua.


###### Shabbat 29b:3
[Shabbat 29b:3](https://torahapp.org/share/book/Shabbat/r/29b:3)

**מַתְנִי׳** לֹא יִקּוֹב אָדָם שְׁפוֹפֶרֶת שֶׁל בֵּיצָה וִימַלְּאֶנָּה שֶׁמֶן וְיִתְּנֶנָּה עַל פִּי הַנֵּר בִּשְׁבִיל שֶׁתְּהֵא מְנַטֶּפֶת, וַאֲפִילּוּ הִיא שֶׁל חֶרֶס. וְרַבִּי יְהוּדָה מַתִּיר. אֲבָל אִם חִבְּרָהּ הַיּוֹצֵר מִתְּחִלָּה — מוּתָּר, מִפְּנֵי שֶׁהוּא כְּלִי אֶחָד. לֹא יְמַלֵּא אָדָם קְעָרָה שֶׁל שֶׁמֶן וְיִתְּנֶנָּה בְּצַד הַנֵּר וְיִתֵּן רֹאשׁ הַפְּתִילָה בְּתוֹכָהּ בִּשְׁבִיל שֶׁתְּהֵא שׁוֹאֶבֶת. וְרַבִּי יְהוּדָה מַתִּיר.

**William Davidson Edition - English:**
**MISHNA:** The fundamental dispute in this mishna is with regard to the determination whether or not indirect acts of kindling and extinguishing fall within the parameters of the prohibition on Shabbat. The Rabbis said: **A person may not pierce** a hole in **an eggshell and fill it with oil, and place it over** the mouth of **a lamp so that** the egg **will drip** additional oil into the lamp and thereby extend the time that it burns. **And** this is the ruling **even** if **it is** not an actual egg but an **earthenware** vessel. **And Rabbi Yehuda permits** doing so. **However, if the craftsman,** who crafts ceramic vessels, **attached** the egg to the lamp **from the outset, one is permitted** to fill it with oil **because it** constitutes **a single,** large **vessel.** The Rabbis decreed that **a person may not fill a bowl with oil, and place it beside the lamp, and place the** unlit **head of the wick into** the bowl **so that it draws** additional oil from the bowl and thereby extend the time that the lamp burns. **And Rabbi Yehuda permits** doing so.


###### Shabbat 29b:4
[Shabbat 29b:4](https://torahapp.org/share/book/Shabbat/r/29b:4)

**גְּמָ׳** וּצְרִיכָא. דְּאִי אַשְׁמְעִינַן שְׁפוֹפֶרֶת שֶׁל בֵּיצָה — בְּהָא קָאָמְרִי רַבָּנַן, דְּכֵיוָן דְּלָא מְאִיסָא אָתֵי לְאִסְתַּפּוֹקֵי מִינַּהּ. אֲבָל שֶׁל חֶרֶס דִּמְאִיסָא — אֵימָא מוֹדוּ לֵיהּ לְרַבִּי יְהוּדָה. וְאִי אַשְׁמְעִינַן שֶׁל חֶרֶס — בְּהָא קָאָמַר רַבִּי יְהוּדָה, אֲבָל בְּהַהִיא — אֵימָא מוֹדֵי לְהוּ לְרַבָּנַן. וְאִי אַשְׁמְעִינַן הָנָךְ תַּרְתֵּי, בְּהָנֵי קָאָמַר רַבִּי יְהוּדָה מִשּׁוּם דְּלָא מִיפְּסַק, אֲבָל קְעָרָה דְּמִיפַּסְקָא — אֵימָא מוֹדֵי לְהוּ לְרַבָּנַן. וְאִי אַשְׁמְעִינַן בְּהַהִיא, בְּהַהִיא קָאָמְרִי רַבָּנַן, אֲבָל בְּהָנֵי תַּרְתֵּי — אֵימָא מוֹדוּ לְרַבִּי יְהוּדָה. צְרִיכָא.

**William Davidson Edition - English:**
**GEMARA:** The Gemara comments on the fact that the mishna cited three cases that all share the same rationale: **And** it was **necessary** to cite all of the aforementioned cases because it is impossible to derive one from the other. **As, had** the Gemara only **taught us** the prohibition of **an eggshell,** I would have said that, specifically **in that** case, **the Rabbis said** that it is prohibited to do so. **Since** the egg **is not** dirty and **disgusting,** there is room for concern that one might **come to take** oil **from it,** which would be tantamount to taking oil from a burning lamp on Shabbat, because it causes the flame to be extinguished faster. **However,** an **earthenware** tube **that** is **disgusting, say** that the Rabbis **agree with Rabbi Yehuda** that there is no room for concern, and even according to their opinion it would be permitted. **And,** conversely, **had** the Gemara only **taught us** the prohibition of an **earthenware** tube, I would have said that, specifically **in that** case, **Rabbi Yehuda says** that one is permitted to do so because it is disgusting, as explained above; **however, in that** case of the eggshell that is not disgusting, **say** that **he agrees with the Rabbis** that it is prohibited. **And had** the Gemara **taught us** only **those two** cases of the eggshell and the earthenware tube, I would have said that, specifically **in those** cases, **Rabbi Yehuda said** that it is permitted **because there is no separation** between the lamp and the second receptacle. **However, in the case of a bowl, which** is **separate, say** that **he agrees with the Rabbis** that it is prohibited. **And,** conversely, **had** the Gemara **only taught us in that** case of the added bowl, I would have said that only **in that** case did the Rabbis say it is prohibited because it is separate. **However, in these two** cases of the eggshell and the ceramic tube, **I would say** that the Rabbis **agree with Rabbi Yehuda** and permit doing so. Therefore, **it was necessary** for the mishna to specifically state the *halakha* in each of the cases cited.


###### Shabbat 29b:5
[Shabbat 29b:5](https://torahapp.org/share/book/Shabbat/r/29b:5)

וְאִם חִבְּרָהּ הַיּוֹצֵר מִתְּחִלָּה מוּתָּר וְכוּ׳. תָּנָא אִם חִבְּרָהּ בְּסִיד וּבְחַרְסִית מוּתָּר. וְהָאֲנַן ״יוֹצֵר״ תְּנַן! מַאי ״יוֹצֵר״, כְּעֵין יוֹצֵר.

**William Davidson Edition - English:**
**And** we also learned in our mishna that **if the craftsman attached** the tube to the lamp **from the outset, it is permitted** to fill it with oil and use it. **It was taught** in a *baraita* that even **if** a homeowner **attached it** to the vessel before Shabbat **by means of plaster or with** dry **potter’s clay, it is permitted.** The Gemara asks: **Didn’t we** specifically **learn** in the mishna: If the **craftsman** attached it from the outset, not a layman? The Gemara answers: **What** is the meaning of **craftsman** in the mishna? It refers to any attachment **similar to** the attachment of the **craftsman.**


###### Shabbat 29b:6
[Shabbat 29b:6](https://torahapp.org/share/book/Shabbat/r/29b:6)

תַּנְיָא אָמַר רַבִּי יְהוּדָה: פַּעַם אַחַת שָׁבַתְנוּ בַּעֲלִיַּית בֵּית נַתְּזָה בְּלוֹד, וְהֵבִיאוּ לָנוּ שְׁפוֹפֶרֶת שֶׁל בֵּיצָה וּמִלֵּאנוּהָ שֶׁמֶן וּנְקַבְנוּהָ וְהִנַּחְנוּהָ עַל פִּי הַנֵּר. וְהָיָה שָׁם רַבִּי טַרְפוֹן וּזְקֵנִים, וְלֹא אָמְרוּ לָנוּ דָּבָר. אָמְרוּ לוֹ: מִשָּׁם רְאָיָה?! שָׁאנֵי בֵּית נַתְּזָה דִּזְרִיזִין הֵן.

**William Davidson Edition - English:**
With regard to the dispute between Rabbi Yehuda and the Rabbis, **it was taught** in a *baraita* that **Rabbi Yehuda said** to the Rabbis: **One time** we spent **our Shabbat in the upper story of the house of Nit’za in** the city of **Lod. And they brought us an eggshell, and we filled it with oil, and pierced it, and left it over the lamp** in order to extend its burning. **And Rabbi Tarfon and** other **Elders were there and they did not say anything to us.** Apparently, there is no prohibition. The Rabbis **said to him:** Do you bring **proof from there?** The legal status of the Elders who were sitting in the house of **Nit’za is different. They are vigilant.** There is no room for concern lest they use the oil in the eggshell and accelerate the extinguishing of the lamp. However, in every other circumstance, doing so is prohibited.


###### Shabbat 29b:7
[Shabbat 29b:7](https://torahapp.org/share/book/Shabbat/r/29b:7)

אָבִין צִיפּוֹרָאָה גְּרַר סַפְסַלָּא בְּעִילִּיתָא דְשֵׁישָׁא לְעִילָּא מֵרַבִּי יִצְחָק בֶּן אֶלְעָזָר. אֲמַר לֵיהּ: אִי שְׁתִיקִי לָךְ כְּדִשְׁתִיקוּ לֵיהּ חַבְרַיָּא לְרַבִּי יְהוּדָה נָפֵיק מִינֵּיהּ חוּרְבָּא. גְּזֵירָה עִלִּיתָא דְשֵׁישָׁא אַטּוּ עִלִּיתָא דְעָלְמָא.

**William Davidson Edition - English:**
The Gemara relates: **Avin from** the city of **Tzippori dragged a bench in an upper story,** whose floor was made of **marble, before Rabbi Yitzḥak ben Elazar.** Rabbi Yitzḥak ben Elazar **said to him: If I remain silent** and say nothing **to you, as** Rabbi Tarfon and **the members of the group** of Elders **were silent** and said nothing **to Rabbi Yehuda, damage will result,** as it will lead to unfounded leniency in the future. Had they told Rabbi Yehuda at that time that it is prohibited to puncture the eggshell, he would not have disagreed with the Rabbis. He would not have mistakenly derived a general leniency. So too, here the Sages issued **a decree** on **a marble-**floored **upper story due to a standard upper story** with an earth floor. One who drags a bench on an earth floor will create a furrow.


###### Shabbat 29b:8
[Shabbat 29b:8](https://torahapp.org/share/book/Shabbat/r/29b:8)

רֵישׁ כְּנִישְׁתָּא דְּבׇצְרָה גְּרַר סַפְסַלָּא לְעֵילָּא מֵרַבִּי יִרְמְיָה רַבָּה. אֲמַר לֵיהּ: כְּמַאן, כְּרַבִּי שִׁמְעוֹן? — אֵימַר דְּאָמַר רַבִּי שִׁמְעוֹן בִּגְדוֹלִים דְּלָא אֶפְשָׁר, בִּקְטַנִּים מִי אָמַר?! וּפְלִיגָא דְּעוּלָּא. דְּאָמַר עוּלָּא מַחֲלוֹקֶת בִּקְטַנִּים, אֲבָל בִּגְדוֹלִים דִּבְרֵי הַכֹּל מוּתָּר.

**William Davidson Edition - English:**
On the topic of dragging, the Gemara relates that **the Head of the *Kenesset*** of **Batzra dragged a bench before Rabbi Yirmeya the Great** on Shabbat. Rabbi Yirmeya **said to him: In accordance with whose** opinion do you permit yourself to drag a bench on Shabbat? Is it **in accordance with** the opinion of **Rabbi Shimon? Say** that **Rabbi Shimon said** his statement specifically **with** regard to **large** benches **that** are **impossible** to move from place to place in any other way, **but in** the case of **small** benches **did he say** that one is permitted to drag them? **And** this **disagrees with** the opinion **of Ulla, as Ulla said:** The **dispute** with regard to dragging is **in** the case of **small** benches; **however, in** the case of **large** benches, **everyone agrees that one is permitted** to drag them, as there is no other way to move them.


###### Shabbat 29b:9
[Shabbat 29b:9](https://torahapp.org/share/book/Shabbat/r/29b:9)

מֵתִיב רַב יוֹסֵף: רַבִּי שִׁמְעוֹן אוֹמֵר גּוֹרֵר אָדָם מִטָּה כִּסֵּא וְסַפְסָל, וּבִלְבַד שֶׁלֹּא יִתְכַּוֵּין לַעֲשׂוֹת חָרִיץ. קָתָנֵי גְּדוֹלִים, וְקָתָנֵי קְטַנִּים, קַשְׁיָא לְתַרְוַויְיהוּ!

**William Davidson Edition - English:**
**Rav Yosef raised an objection** from what was taught in a *baraita*, **Rabbi Shimon says: One may drag a bed, a chair, and a bench** across the floor on Shabbat even though it creates a furrow, **as long as he does not intend to create a furrow.** This *baraita* **teaches** about **large** objects, like a bed, **and teaches** about small objects, like a chair. If so, **this is difficult for both** Rabbi Yirmeya the Great and for Ulla. Rabbi Yirmeya holds that Rabbi Shimon prohibits dragging even small furniture. Ulla holds that even Rabbi Yehuda permits dragging large pieces of furniture. According to his opinion, there is no need for Rabbi Shimon to state that it is permitted.


###### Shabbat 29b:10
[Shabbat 29b:10](https://torahapp.org/share/book/Shabbat/r/29b:10)

עוּלָּא מְתָרֵץ לְטַעְמֵיהּ וְרַבִּי יִרְמְיָה רַבָּה מְתָרֵץ לְטַעְמֵיהּ: עוּלָּא מְתָרֵץ לְטַעְמֵיהּ — מִטָּה דּוּמְיָא דְּכִסֵּא. וְרַבִּי יִרְמְיָה רַבָּה מְתָרֵץ לְטַעְמֵיהּ — כִּסֵּא דּוּמְיָא דְּמִטָּה.

**William Davidson Edition - English:**
The Gemara answers that **Ulla reconciles** the objection **in accordance with his reasoning and Rabbi Yirmeya the Great reconciles** the objection **in accordance with his reasoning.** The Gemara explains: **Ulla reconciles** the objection **in accordance with his reasoning: A bed, similar** to **a chair;** the *baraita* is referring here to a small bed that can be carried like a chair, with regard to which there is a dispute between Rabbi Shimon and Rabbi Yehuda. **And Rabbi Yirmeya the Great reconciles** the objection **in accordance with his reasoning: A chair, similar** to **a bed;** the *baraita* is referring to dragging a heavy chair that cannot be moved in any other way.


###### Shabbat 29b:11
[Shabbat 29b:11](https://torahapp.org/share/book/Shabbat/r/29b:11)

מֵתִיב רַבָּה: מוֹכְרֵי כְּסוּת מוֹכְרִין כְּדַרְכָּן, וּבִלְבַד שֶׁלֹּא יִתְכַּוֵּין בַּחַמָּה מִפְּנֵי הַחַמָּה וּבַגְּשָׁמִים מִפְּנֵי הַגְּשָׁמִים, וְהַצְּנוּעִין מַפְשִׁילִין בְּמַקֵּל לַאֲחוֹרֵיהֶן. וְהָא הָכָא דְּאֶפְשָׁר לְמִיעְבַּד כִּצְנוּעִין — דְּכִי קְטַנִּים דָּמֵי, וְכִי לָא מִתְכַּוֵּין — שָׁרֵי רַבִּי שִׁמְעוֹן לְכַתְּחִלָּה. תְּיוּבְתָּא דְּרַבִּי יִרְמְיָה רַבָּה. תְּיוּבְתָּא.

**William Davidson Edition - English:**
**Rabba raised an objection to** Rabbi Yirmeya’s statement from that which we learned in a mishna: **Clothing merchants** who sell garments made of diverse kinds, a prohibited mixture of wool and linen, **may sell them as they normally would** to gentiles, and they may place the garments that they are selling on their shoulders and need not be concerned about the prohibition against wearing diverse kinds, **as long as** the merchant **does not intend** to benefit from the garments **in the sun** as protection **from the sun, or in the rain** as protection **from the rain. However, the modest** people, those who are particularly fastidious in performing mitzvot, would **suspend** the wool and linen garments **on a stick behind them. And here,** in the case of dragging benches, **where it is possible to act like** the **modest** people, **as** the clothes are **similar to small** benches, **and** nevertheless, **when** one **does not intend** to perform the prohibited action, **Rabbi Shimon permits** dragging even ***ab initio***. Rabbi Shimon holds that one who does not intend to violate a prohibition need not take an alternative course of action due to concern that resulting from his action, the prohibited act might come to be performed. Based on that principle, it is clear that Rabbi Shimon would permit dragging small benches since one does not intend to create a furrow in dragging them. This is a **conclusive refutation** of the statement of **Rabbi Yirmeya the Great,** who held that dragging small objects is prohibited according to Rabbi Shimon. The Gemara concludes: Indeed, it is a **conclusive refutation.**


###### Shabbat 29b:12
[Shabbat 29b:12](https://torahapp.org/share/book/Shabbat/r/29b:12)

**מַתְנִי׳** הַמְכַבֶּה אֶת הַנֵּר מִפְּנֵי שֶׁהוּא מִתְיָרֵא מִפְּנֵי גּוֹיִם וּמִפְּנֵי לִיסְטִים, מִפְּנֵי רוּחַ רָעָה, מִפְּנֵי הַחוֹלֶה שֶׁיִּישַׁן — פָּטוּר. כְּחָס עַל הַנֵּר, כְּחָס עַל הַשֶּׁמֶן, כְּחָס עַל הַפְּתִילָה — חַיָּיב. רַבִּי יוֹסֵי פּוֹטֵר בְּכוּלָּן, חוּץ מִן הַפְּתִילָה — מִפְּנֵי שֶׁהוּא עוֹשָׂהּ פֶּחָם.

**William Davidson Edition - English:**
**MISHNA:** **One who extinguishes the lamp** on Shabbat **because he is afraid due to gentiles,** from whom he is hiding in his home, **and due to thieves,** or if one is afraid **due to an evil spirit,** i.e., he is depressed and prefers sitting in the dark, or if he extinguished the flame **due to the sick person** so that he **will sleep,** he is **exempt.** However, in a case where he extinguishes the flame in order to **spare the lamp, spare the oil, or spare the wick,** he is **liable. Rabbi Yosei exempts** him **in all of** those cases, as in his opinion no labor prohibited by Torah law is being performed by extinguishing the flame, **except for** the case where he seeks to spare **the wick.** Only in that case is extinguishing a creative action **because he makes** the wick into **charcoal** by extinguishing the flame.