## Shabbat Daf 47a

###### Shabbat 47a:1
[Shabbat 47a:1](https://torahapp.org/share/book/Shabbat/r/47a:1)

הַנַּח לְנֵר שֶׁמֶן וּפְתִילָה, הוֹאִיל דְּנַעֲשָׂה בָּסִיס לַדָּבָר הָאָסוּר.

**William Davidson Edition - English:**
**Leave the candle, oil, and wick, since** they **became a base for a prohibited object.** Even Rabbi Shimon agrees that a flame burning on Shabbat is set-aside. Since it is prohibited to move the flame, moving the lamp, oil, and wick is also prohibited.


###### Shabbat 47a:2
[Shabbat 47a:2](https://torahapp.org/share/book/Shabbat/r/47a:2)

אָמַר רַבִּי זֵירָא אָמַר רַבִּי אַסִּי אָמַר רַבִּי יוֹחָנָן אָמַר רַבִּי חֲנִינָא אָמַר רַבִּי רוֹמָנוֹס: לִי הִתִּיר רַבִּי לְטַלְטֵל מַחְתָּה בְּאֶפְרָהּ. אֲמַר לֵיהּ רַבִּי זֵירָא לְרַבִּי אַסִּי: מִי אָמַר רַבִּי יוֹחָנָן הָכִי? וְהָתְנַן: נוֹטֵל אָדָם בְּנוֹ וְהָאֶבֶן בְּיָדוֹ אוֹ כַּלְכַּלָּה וְהָאֶבֶן בְּתוֹכָהּ. וְאָמַר רַבָּה בַּר בַּר חָנָה אָמַר רַבִּי יוֹחָנָן: בְּכַלְכַּלָּה מְלֵאָה פֵּירוֹת עָסְקִינַן. טַעְמָא דְּאִית בַּהּ פֵּירֵי, הָא לֵית בַּהּ פֵּירֵי — לָא?

**William Davidson Edition - English:**
**Rabbi Zeira said** that **Rabbi Asi said** that **Rabbi Yoḥanan said** that **Rabbi Ḥanina said** that **Rabbi Romanus said: Rabbi** Yehuda HaNasi **permitted me to carry a coal pan with its ashes. Rabbi Zeira said to Rabbi Asi: Did Rabbi Yoḥanan** actually **say that? Didn’t we learn** in a mishna: **A person may carry his son** in his hands **and** even if the son has **a stone,** which is prohibited to carry, **in his hands; or,** one may carry **a basket with a stone inside it? And Rabba bar bar Ḥana said** that **Rabbi Yoḥanan said: We are dealing with a basket that is full of fruit.** Due to the fruit, carrying the stone is also permitted. **The reason** for the leniency is because **there is fruit inside** the basket; **however,** if **there is no fruit inside it, no,** one may not move it. With regard to the coal pan that is filled with ashes, how can moving it be permitted according to Rabbi Yoḥanan?


###### Shabbat 47a:3
[Shabbat 47a:3](https://torahapp.org/share/book/Shabbat/r/47a:3)

״אֶשְׁתּוֹמַם כְּשָׁעָה חֲדָא״, וַאֲמַר: הָכָא נָמֵי דְּאִית בַּהּ קְרָטִין. אָמַר אַבָּיֵי: קְרָטִין בֵּי רַבִּי מִי חֲשִׁיבִי?

**William Davidson Edition - English:**
**“He was astonished for a while”** (Daniel 4:16) and could not find an answer. **And,** ultimately, Rabbi Asi **said: Here, too,** it is referring to a case where the coal pan **has bits** of frankincense that were not yet burned. Due to those bits, moving the pan is permitted. **Abaye said: Are** small **bits in the house of Rabbi** Yehuda HaNasi **significant?** Since they are not significant, they are nullified by the ashes and the mixture is entirely unsuitable for use.


###### Shabbat 47a:4
[Shabbat 47a:4](https://torahapp.org/share/book/Shabbat/r/47a:4)

וְכִי תֵימָא: חֲזוּ לַעֲנִיִּים — וְהָתַנְיָא, בִּגְדֵי עֲנִיִּים לַעֲנִיִּים, בִּגְדֵי עֲשִׁירִים לַעֲשִׁירִים, אֲבָל דַּעֲנִיִּים לַעֲשִׁירִים לָא. אֶלָּא אָמַר אַבָּיֵי: מִידֵּי דְּהָוֵה אַגְּרָף שֶׁל רֶיעִי.

**William Davidson Edition - English:**
**And if you say:** The bits **are suitable** for the **poor.** We will explain that the value of an object is determined not by its context, but by its intrinsic value. **Wasn’t it taught** in a *baraita* that there is a difference with regard to the *halakhot* of ritual impurity between garments belonging to poor people, which can become ritually impure even if they are very small, and garments belonging to the wealthy, which are not considered significant unless they contain a larger amount of fabric? Garments the size of **poor people’s clothing** are **for the poor,** and garments the size of **rich people’s clothing** are **for the rich; however,** clothes of **the poor for the rich are not** significant. Apparently, the significance of an object is determined by its context and its owner. **Rather, Abaye said** an alternative explanation: The *halakha* here is **just as** it is **in** the case of **a chamber pot of feces.** Since it is disgusting, removing it from the house is permitted, even though clearly there is no use for it.


###### Shabbat 47a:5
[Shabbat 47a:5](https://torahapp.org/share/book/Shabbat/r/47a:5)

אָמַר רָבָא, שְׁתֵּי תְּשׁוּבוֹת בַּדָּבָר: חֲדָא, גְּרָף שֶׁל רֶיעִי מְאִיס, וְהַאי לָא מְאִיס. וְעוֹד, גְּרָף שֶׁל רֶיעִי מִיגַּלֵּי, וְהַאי מִיכַּסֵּי. אֶלָּא אָמַר רָבָא: כִּי הֲוֵינַן בֵּי רַב נַחְמָן הֲוָה מְטַלְטְלִינַן כָּנוּנָא אַגַּב קִיטְמָא, וְאַף עַל גַּב דְּאִיכָּא עֲלֵיהּ שִׁבְרֵי עֵצִים. מֵיתִיבִי: וְשָׁוִין שֶׁאִם יֵשׁ בָּהּ שִׁבְרֵי פְּתִילָה שֶׁאָסוּר לְטַלְטֵל! אָמַר אַבָּיֵי: בְּגָלִילָא שָׁנוּ.

**William Davidson Edition - English:**
**Rava said:** There are **two answers to** reject **this** analogy: **One, a chamber pot with feces is disgusting, and** the coal pan **is not disgusting. And furthermore: A chamber pot with feces is uncovered** and smells, **and** the coal pan **is covered. Rather, Rava said** an alternative explanation: **When we were at the house of Rav Naḥman we would move a coal pan [*kanuna*] on account of the ashes, and we did this even though there were broken pieces of wood on it.** Since the ashes can be used to cover filth, it is not set-aside and the coal pan may be moved due to the ashes. Even if there were also broken sticks on the pan that are useless, nevertheless they are nullified by the ashes. The Gemara **raises an objection** to this last remark from that which was cited previously: **And** Rabbi Yehuda and Rabbi Shimon **agree that if there were fragments of a wick in** the lamp, **that it is prohibited to move** it. Apparently, these fragments are not null and render the entire lamp set-aside. **Abaye said:** No proof can be cited from that *baraita* because **they taught** it **in the Galilee,** where oil is abundant and inexpensive. That is why broken wicks are not nullified relative to the oil (Rav Nissim Gaon).


###### Shabbat 47a:6
[Shabbat 47a:6](https://torahapp.org/share/book/Shabbat/r/47a:6)

לֵוִי בַּר שְׁמוּאֵל אַשְׁכְּחִינְהוּ לְרַבִּי אַבָּא וּלְרַב הוּנָא בַּר חִיָּיא דַּהֲווֹ קָיְימִי אַפִּיתְחָא דְּבֵי רַב הוּנָא. אֲמַר לְהוּ: מַהוּ לְהַחֲזִיר מִטָּה שֶׁל טַרְסִיִּים בְּשַׁבָּת? אֲמַרוּ לֵיהּ: שַׁפִּיר דָּמֵי. אֲתָא לְקַמֵּיהּ דְּרַב יְהוּדָה, אָמַר: הָא רַב וּשְׁמוּאֵל דְּאָמְרִי תַּרְוַיְיהוּ: הַמַּחֲזִיר מִטָּה שֶׁל טַרְסִיִּים בְּשַׁבָּת — חַיָּיב חַטָּאת.

**William Davidson Edition - English:**
The Gemara relates that **Levi bar Shmuel found Rabbi Abba and Rav Huna bar Ḥiyya, who were standing at the entrance of Rav Huna’s house.** Levi bar Shmuel **said to them: What is** the *halakha* with regard to **reassembling a weaver’s loom,** which was typically a collapsible frame, **on Shabbat? He said to him:** It may **well** be done. **He came before Rav Yehuda,** asking him the same question, and Rav Yehuda **said** to him that **Rav and Shmuel both said: One who reassembles a weaver’s loom on Shabbat is liable to** bring **a sin-offering,** as he performed a labor prohibited by Torah law on Shabbat.


###### Shabbat 47a:7
[Shabbat 47a:7](https://torahapp.org/share/book/Shabbat/r/47a:7)

מֵיתִיבִי: הַמַּחֲזִיר קְנֵה מְנוֹרָה בְּשַׁבָּת — חַיָּיב חַטָּאת. קְנֵה סַיָּידִין — לֹא יַחֲזִיר, וְאִם הֶחֱזִיר — פָּטוּר, אֲבָל אָסוּר. רַבִּי סִימַאי אוֹמֵר: קֶרֶן עֲגוּלָּה — חַיָּיב. קֶרֶן פְּשׁוּטָה — פָּטוּר. אִינְהוּ דַּאֲמוּר כִּי הַאי תַּנָּא דְּתַנְיָא: מַלְבְּנוֹת הַמִּטָּה וְכַרְעֵי הַמִּטָּה וּלְווֹחִים שֶׁל סְקִיבָס — לֹא יַחֲזִיר, וְאִם הֶחֱזִיר — פָּטוּר,

**William Davidson Edition - English:**
The Gemara **raises an objection** to the statement of Levi bar Shmuel from the *Tosefta*: **One who reassembles the branch of a** disassembled **candelabrum on Shabbat is liable to** bring **a sin-offering.** With regard to **the plasterer’s pole,** which has several component parts, **one may not reassemble it** *ab initio*, **and if he reassembled it, he is exempt** from bringing a sin-offering, **although it is prohibited. Rabbi Simai says:** With regard to **a rounded horn,** which is a trumpet that can be dismantled and whose assembly is complicated, one who reassembled it **is liable.** However, **a straight horn,** which is easy to assemble, one who assembled it **is exempt.** Apparently, assembling an object that consists of several components on Shabbat is prohibited by Torah law, and one is liable to bring a sin-offering for doing so. The Gemara answers: **They said** that it is permitted **in accordance with** the opinion of **this *tanna*, as it was taught** in a *baraita*: **A bed frame,** which is a wooden frame through which the ropes of the bed were interlaced, **and the legs of the bed, and the archer’s tablets [*skibas*],** which refers to the part of a bow upon which one pulls the arrow back, if they were detached from the bed or from the bow, **one may not reassemble** them, **and if he reassembled** them **he is exempt.**