## Shabbat Daf 36a

###### Shabbat 36a:1
[Shabbat 36a:1](https://torahapp.org/share/book/Shabbat/r/36a:1)

לְתִינוֹק. בְּצִיבּוּר נָמֵי, חֲזֵי לְגַמֵּעַ לְתִינוֹק עָנִי? וְתוּ, הָא דְּתַנְיָא: כְּשֵׁם שֶׁמְּטַלְטְלִין אֶת הַשּׁוֹפָר כָּךְ מְטַלְטְלִין אֶת הַחֲצוֹצְרוֹת. מַנִּי? אֶלָּא לָא קַשְׁיָא: הָא רַבִּי יְהוּדָה, הָא רַבִּי שִׁמְעוֹן, הָא רַבִּי נְחֶמְיָה.

**William Davidson Edition - English:**
**to a child.** Because the mouth of a *shofar* is bent, one can pour a little water at a time. If so, a *shofar* belonging **to the community is also suitable to feed** water **to a poor infant** whose sustenance is provided by the community. **And furthermore, that** *halakha* **which was taught** in a *baraita*: **Just as one may move the *shofar*, so too one may move** the **trumpets,** is contrary to that which was taught previously that there is a difference between moving the *shofar* and moving the trumpet. In accordance with **whose** opinion is that *baraita*? **Rather,** this is **not difficult,** as it can be explained that these three *baraitot* correspond to the three opinions with regard to these *halakhot*. **This** *baraita*, which permits moving the *shofar* but not the trumpet, is in accordance with the opinion of **Rabbi Yehuda,** who holds that the laws of set-aside apply to these items on Shabbat and one may not move a utensil whose only function is prohibited. Since a trumpet has no permitted use on Shabbat, it may not be moved. On the other hand, one is permitted to move a *shofar*, which can be used to feed a child. And **that** *baraita*, which permits moving both a *shofar* and a trumpet, is in accordance with the opinion of **Rabbi Shimon,** who holds that the *halakhot* of set-aside do not apply to utensils of this kind on Shabbat. Whereas **this** other *baraita*, which prohibits moving both a *shofar* and a trumpet, is in accordance with the opinion of **Rabbi Neḥemya,** who holds that one may not use a utensil whose primary function is prohibited on Shabbat, even for a permissible purpose.


###### Shabbat 36a:2
[Shabbat 36a:2](https://torahapp.org/share/book/Shabbat/r/36a:2)

וּמַאי שׁוֹפָר — נָמֵי חֲצוֹצְרוֹת. כִּדְרַב חִסְדָּא. דְּאָמַר רַב חִסְדָּא: הָנֵי תְּלָת מִילֵּי אִישְׁתַּנִּי שְׁמַיְיהוּ מִכִּי חֲרַב בֵּית הַמִּקְדָּשׁ: ״חֲצוֹצַרְתָּא״ — ״שׁוֹפָרָא״, ״שׁוֹפָרָא״ — ״חֲצוֹצַרְתָּא״. לְמַאי נָפְקָא מִינָּה? לְשׁוֹפָר שֶׁל רֹאשׁ הַשָּׁנָה.

**William Davidson Edition - English:**
However, this explanation raises a slight difficulty with regard to the statement that one may move neither a *shofar* nor a trumpet. There was no need to mention the trumpet. If one may not move a *shofar*, certainly he may not move a trumpet. However, it can be explained as follows: **What is** the ***shofar*** mentioned in this *baraita*? It refers to **trumpets, in accordance with** the statement of **Rav Ḥisda, as Rav Ḥisda said: These three objects, their names changed since the Holy Temple was destroyed.** That which was called **trumpet** was called ***shofar*** in later generations, and that which was called ***shofar*** was called **trumpet** in later generations. The *baraita* that was cited employed the style that switches trumpet and *shofar*, and they were mentioned in that order. Incidentally, the Gemara asks: **What is the** practical halakhic **difference** whether a *shofar* is called *shofar* or trumpet? The Gemara answers: It is significant with regard **to** the *halakhot* of ***shofar* of Rosh HaShana.** On Rosh HaShana one fulfills his obligation only by sounding a *shofar*. If one comes today and asks what instrument he should use to sound the requisite blasts, he should be told to use a trumpet.


###### Shabbat 36a:3
[Shabbat 36a:3](https://torahapp.org/share/book/Shabbat/r/36a:3)

״עֲרָבָה״ — ״צַפְצָפָה״, ״צַפְצָפָה״ — ״עֲרָבָה״. לְמַאי נָפְקָא מִינָּה? לְלוּלָב.

**William Davidson Edition - English:**
The second object whose name was changed: That which was called **willow [*arava*]** was called in later generations ***tzaftzafa*,** and that which was called ***tzaftzafa* was** called **willow.** Here too the Gemara asks: **What is the** practical halakhic **difference** that emerges from the name change? The Gemara answers: With regard **to** the mitzva of the four species, referred to by the name of one of the species, as taking the **palm branch,** as one of the four species is a willow branch, not a *tzaftzafa*.


###### Shabbat 36a:4
[Shabbat 36a:4](https://torahapp.org/share/book/Shabbat/r/36a:4)

״פָּתוּרָה״ — ״פָּתוּרְתָּא״, ״פָּתוּרְתָּא״ — ״פָּתוּרָה״. לְמַאי נָפְקָא מִינָּה? לְמִקָּח וּמִמְכָּר.

**William Davidson Edition - English:**
The third item whose name was changed: That which was called ***petora***, originally meaning a large table, was called in later generations ***petorata*, and that which was called <b>*petorata*, orginally meaning a small table, was called <b>*petora*** in later generations. The Gemara asks: **What is the** practical halakhic **difference** that emerges from the change of name? The Gemara answers: With regard **to** the laws of **buying and selling.** A person who orders a *petora* should know that he ordered a small table and not a large one.</b></b>


###### Shabbat 36a:5
[Shabbat 36a:5](https://torahapp.org/share/book/Shabbat/r/36a:5)

אָמַר אַבָּיֵי, אַף אָנוּ נֹאמַר: ״הוּבְלִילָא״ — ״בֵּי כָסֵי״, ״בֵּי כָסֵי״ — ״הוּבְלִילָא״. לְמַאי נָפְקָא מִינָּה — לְמַחַט שֶׁנִּמְצֵאת בְּעוֹבִי בֵּית הַכּוֹסוֹת, דְּמִצַּד אֶחָד כְּשֵׁירָה, וּמִשְּׁנֵי צְדָדִים טְרֵיפָה.

**William Davidson Edition - English:**
**Abaye said: We too shall speak** and comment on changes in the meaning of terms in our generation. What was called ***huvlila*,** the first stomach of animals that chew their cud, is, in recent generations, called ***bei kasei*,** the name of the animal’s second stomach. Similarly, what was once called in the past ***bei kasei*** is called ***huvlila*** in recent generations. **What is the** practical halakhic **difference** that emerges from this change of names? **With regard to a needle that is found in the thick** wall **of the second stomach.** In the *halakhot* of *tereifot*, one is prohibited to eat animals with a life expectancy of less than a year. It was established that if a needle punctured the wall of the second stomach **from** only **one side,** the animal is **kosher.** If the needle penetrated through the wall in a manner visible **from both sides,** the animal assumes the halakhic status of a ***tereifa*.** In the first stomach, even if the needle penetrated only one side of the wall, the animal assumes the halakhic status of a *tereifa*. Therefore, it is crucial to distinguish between the first and the second stomachs.


###### Shabbat 36a:6
[Shabbat 36a:6](https://torahapp.org/share/book/Shabbat/r/36a:6)

אָמַר רַב אָשֵׁי, אַף אָנוּ נֹאמַר: ״בָּבֶל״ — ״בּוֹרְסִיף״, ״בּוֹרְסִיף״ — ״בָּבֶל״.

**William Davidson Edition - English:**
**Rav Ashi said: We too shall speak** of matters whose name changed over the generations. The city that, in biblical times, was called **Babylon** was called **Bursif** in later generations, and **Bursif** was called **Babylon** in later generations.