## Shabbat Daf 50a

###### Shabbat 50a:1
[Shabbat 50a:1](https://torahapp.org/share/book/Shabbat/r/50a:1)

נוֹטֵל אֶת הַכִּיסּוּי, וְהֵן נוֹפְלוֹת.

**William Davidson Edition - English:**
**He lifts the cover,** which he is permitted to move, **and** the wool fleece **falls** by itself. Contrary to Rava’s statement, even wool fleece in which a person insulated food may not be moved on Shabbat.


###### Shabbat 50a:2
[Shabbat 50a:2](https://torahapp.org/share/book/Shabbat/r/50a:2)

אֶלָּא אִי אִיתְּמַר, הָכִי אִיתְּמַר: אָמַר רָבָא לֹא שָׁנוּ אֶלָּא שֶׁלֹּא יִחֲדָן לְהַטְמָנָה. אֲבָל יִחֲדָן לְהַטְמָנָה — מְטַלְטְלִין אוֹתָן.

**William Davidson Edition - English:**
**Rather, if it was stated, it was stated as follows: Rava said:** This *halakha* that wool fleece may not be moved on Shabbat **applies only** in a case **where one did not designate it for insulating** food. **However, if he designated it for insulating** food, **one may move it,** as in that case, it is no longer set-aside.


###### Shabbat 50a:3
[Shabbat 50a:3](https://torahapp.org/share/book/Shabbat/r/50a:3)

אִיתְּמַר נָמֵי, כִּי אֲתָא רָבִין אָמַר רַבִּי יַעֲקֹב אָמַר רַבִּי אַסִּי בֶּן שָׁאוּל אָמַר רַבִּי: לֹא שָׁנוּ אֶלָּא שֶׁלֹּא יִחֲדָן לְהַטְמָנָה, אֲבָל יִחֲדָן לְהַטְמָנָה — מְטַלְטְלִין אוֹתָן.

**William Davidson Edition - English:**
**It was also stated** that **when Ravin came** from Eretz Yisrael to Babylonia, he said that **Rabbi Ya’akov said** that **Rabbi Asi ben Shaul said** that **Rabbi** Yehuda HaNasi **said:** This *halakha* that wool fleece may not be moved on Shabbat **applies only** in a case **where one did not designate it for insulating** food. **However, if one designated it for insulating** food, **he may move it.**


###### Shabbat 50a:4
[Shabbat 50a:4](https://torahapp.org/share/book/Shabbat/r/50a:4)

רָבִינָא אוֹמֵר: בְּשֶׁל הֶפְתֵּק שָׁנוּ. תַּנְיָא נָמֵי הָכִי, גִּיזֵּי צֶמֶר שֶׁל הֶפְתֵּק אֵין מְטַלְטְלִין אוֹתָן. וְאִם הִתְקִינָן בַּעַל הַבַּיִת לְהִשְׁתַּמֵּשׁ בָּהֶן — מְטַלְטְלִין אוֹתָן.

**William Davidson Edition - English:**
**Ravina said:** In fact, Rava’s statement can be understood as it was originally understood, i.e., one who insulated food in wool fleece may move it because it is considered designated for insulating food. In the mishna that indicates otherwise **they taught about** wool fleece taken from a merchant’s **shelves [*heftek*].** That wool was certainly not designated for insulating food. It will be returned to those shelves to be sold. Therefore, it is set-aside for that purpose and may not be moved on Shabbat, even if it is used to insulate food. **That was also taught** in a *baraita*: With regard to **wool fleece** taken from a merchant’s **shelves, one may not move it** on Shabbat. **And if a homeowner prepared** the fleece **to use it, one may move it.**


###### Shabbat 50a:5
[Shabbat 50a:5](https://torahapp.org/share/book/Shabbat/r/50a:5)

תָּנָא רַבָּה בַּר בַּר חַנָּה קַמֵּיהּ דְּרַב: חֲרִיּוֹת שֶׁל דֶּקֶל שֶׁגְּדָרָן לְעֵצִים, וְנִמְלַךְ עֲלֵיהֶן לִישִׁיבָה — צָרִיךְ לְקַשֵּׁר. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: אֵין צָרִיךְ לְקַשֵּׁר. הוּא תָּנֵי לַהּ וְהוּא אָמַר לַהּ: הֲלָכָה כְּרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל.

**William Davidson Edition - English:**
With regard to the question of what can be done to permit use of items ordinarily set-aside on Shabbat, **Rabba bar bar Ḥana taught** the following *baraita* **before Rav:** With regard to **hard branches of a palm** tree **that one cut for** fire **wood** or for construction, **and** then **he reconsidered their** designation and decided to use them **for sitting, he must tie** the branches together on Shabbat eve. This allows him to move them on Shabbat like any other household utensil. **Rabban Shimon ben Gamliel says: He need not tie** them together and, nevertheless, he is permitted to move them. Rabba bar bar Ḥana **taught** the *baraita*, **and he said** about **it** that **the *halakha* is in accordance with** the opinion of **Rabban Shimon ben Gamliel.**


###### Shabbat 50a:6
[Shabbat 50a:6](https://torahapp.org/share/book/Shabbat/r/50a:6)

אִיתְּמַר רַב אָמַר: קוֹשֵׁר, וּשְׁמוּאֵל אָמַר: חוֹשֵׁב, וְרַב אַסִּי אָמַר: יוֹשֵׁב, אַף עַל פִּי שֶׁלֹּא קִישֵּׁר וְאַף עַל פִּי שֶׁלֹּא חִישֵּׁב.

**William Davidson Edition - English:**
On that same topic, **it was stated** that **Rav said: He ties** the branches together on Shabbat eve. **And Shmuel said:** If he merely **has in mind** on Shabbat eve that he wishes to sit on them on Shabbat, he need not tie them together. **And Rav Asi said:** If he even briefly **sits** on them on Shabbat eve, sitting on the branches is permitted the next day, **even though he did not tie** them together **and even though he did not have** that **in mind.**


###### Shabbat 50a:7
[Shabbat 50a:7](https://torahapp.org/share/book/Shabbat/r/50a:7)

בִּשְׁלָמָא רַב הוּא דְּאָמַר כְּתַנָּא קַמָּא, וּשְׁמוּאֵל נָמֵי הוּא דְּאָמַר כְּרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל. אֶלָּא רַב אַסִּי דְּאָמַר כְּמַאן?

**William Davidson Edition - English:**
The Gemara comments: **Granted, Rav, he stated** his opinion **in accordance with** the unattributed opinion of **the first *tanna*** of the *baraita*, **and Shmuel, too, he stated** his opinion **in accordance with** the opinion of **Rabban Shimon ben Gamliel. However, in accordance with whose** opinion did **Rav Asi state** his opinion? Apparently, he disagrees with both *tanna’im* who expressed an opinion on the issue.


###### Shabbat 50a:8
[Shabbat 50a:8](https://torahapp.org/share/book/Shabbat/r/50a:8)

הוּא דְּאָמַר כִּי הַאי תַּנָּא דְּתַנְיָא: יוֹצְאִין בְּפָקוֹרִין וּבְצִיפָא, בִּזְמַן שֶׁצְּבָעָן בְּשֶׁמֶן וּכְרָכָן בִּמְשִׁיחָה. לֹא צְבָעָן בְּשֶׁמֶן וְלֹא כְּרָכָן בִּמְשִׁיחָה — אֵין יוֹצְאִין בָּהֶם. וְאִם יָצָא בָּהֶן שָׁעָה אַחַת מִבְּעוֹד יוֹם, אַף עַל פִּי שֶׁלֹּא צָבַע וְלֹא כְּרָכָן בִּמְשִׁיחָה מוּתָּר לָצֵאת בָּהֶן.

**William Davidson Edition - English:**
The Gemara explains: Rav Asi **stated** his opinion **in accordance with** the opinion of **this *tanna*, as it was taught** in the *Tosefta*: **One may go out** into a public domain on Shabbat **with combed flax [*pakorin*] or combed wool** covering a wound, **when he** previously **dipped them in oil and tied them** to the wound **with twine.** If **he did not dip them in oil** or **tie them with twine, he may not go out** into the public domain **with them. And if he went out with them for a brief period** on Shabbat eve **while it was still day, even if he did not dip** them in oil or **tie them with twine, he is permitted to go out with them** on Shabbat. Apparently, there is a *tanna* who maintains that using an item before Shabbat enables one to use it on Shabbat as well. No additional steps are necessary.


###### Shabbat 50a:9
[Shabbat 50a:9](https://torahapp.org/share/book/Shabbat/r/50a:9)

אָמַר רַב אָשֵׁי, אַף אֲנַן נָמֵי תְּנֵינָא: הַקַּשׁ שֶׁעַל גַּבֵּי הַמִּטָּה לֹא יְנַעְנְעֶנּוּ בְּיָדוֹ, אֲבָל מְנַעַנְעוֹ בְּגוּפוֹ. אֲבָל אִם הָיָה עָלָיו מַאֲכַל בְּהֵמָה, אוֹ שֶׁהָיָה עָלָיו כַּר אוֹ סָדִין מִבְּעוֹד יוֹם — מְנַעַנְעוֹ בְּיָדוֹ. שְׁמַע מִינָּה.

**William Davidson Edition - English:**
**Rav Ashi said: We too have also learned** in a mishna: **Straw that is** piled **on a bed** to be used for fuel or mixed with clay is set aside for that purpose and may not be moved. Therefore, one who seeks to lie on the bed **may not move** the straw **with his hand, but he may move it with his body,** as this is not the typical way of moving straw. **However, if that** straw had been designated as **animal feed, or if there was a pillow or sheet** spread **over it** on Shabbat eve **while it was still day** and he lay on it before Shabbat, **he may move it with his hand.** Apparently, even brief use before Shabbat suffices to permit use on Shabbat as well. The Gemara concludes: Indeed, **conclude from it** that there is a tannaitic opinion in accordance with which Rav Asi stated his opinion.


###### Shabbat 50a:10
[Shabbat 50a:10](https://torahapp.org/share/book/Shabbat/r/50a:10)

וּמַאן תְּנָא דִּפְלִיג עֲלֵיהּ דְּרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל — רַבִּי חֲנִינָא בֶּן עֲקִיבָא. דְּכִי אֲתָא רַב דִּימִי, אָמַר זְעֵירִי אָמַר רַבִּי חֲנִינָא: פַּעַם אַחַת הָלַךְ רַבִּי חֲנִינָא בֶּן עֲקִיבָא לְמָקוֹם אֶחָד, וּמָצָא חֲרִיּוֹת שֶׁל דֶּקֶל שֶׁגְּדָרוּם לְשׁוּם עֵצִים, וְאָמַר לָהֶם לְתַלְמִידָיו: צְאוּ וְחַשְּׁבוּ כְּדֵי שֶׁנֵּשֵׁב עֲלֵיהֶן לְמָחָר. וְלָא יָדַעְנָא אִי בֵּית הַמִּשְׁתֶּה הֲוָה, אִי בֵּית הָאֵבֶל הֲוָה.

**William Davidson Edition - English:**
The Gemara asks: **And who is the** unnamed ***tanna* who disagrees with Rabban Shimon ben Gamliel** in the *baraita* cited above? He holds that in order to use palm branches for sitting, one must perform an action, e.g., tie them together, before Shabbat? The Gemara answers: It is **Rabbi Ḥanina ben Akiva, as when Rav Dimi came** from Eretz Yisrael to Babylonia, he said that **Ze’iri said** that **Rabbi Ḥanina said: Rabbi Ḥanina ben Akiva once went to a certain place** on Shabbat eve **and found** there **hard branches of a palm** tree **that they had cut for** fire **wood. And he said to his disciples: Go out and have in mind** that you will use them **so that we** will be permitted to **sit on them tomorrow,** on Shabbat. **And,** Ze’iri added, **I do not know if** the house where Rabbi Ḥanina ben Akiva went **was the house of** a wedding **feast or if it was the house of mourning.**


###### Shabbat 50a:11
[Shabbat 50a:11](https://torahapp.org/share/book/Shabbat/r/50a:11)

מִדְּקָאָמַר אִי בֵּית הַמִּשְׁתֶּה הֲוָה אִי בֵּית הָאֵבֶל הֲוָה — דַּוְקָא בֵּית הָאֵבֶל אוֹ בֵּית הַמִּשְׁתֶּה דִּטְרִידִי, אֲבָל הָכָא קָשַׁר — אִין, לֹא קָשַׁר — לָא.

**William Davidson Edition - English:**
The Gemara explains: **From** the fact **that** Ze’iri **said:** I do not know **whether it was the house of** a wedding **feast or the house of mourning,** it may be inferred that this *halakha* applies **specifically** to **the house of mourning or the house of a feast because** they **are preoccupied** with other matters and do not have time to tie the wood. **However, here,** in ordinary circumstances, if **he tied** the branches together, **yes,** it is permitted to sit on them on Shabbat; if **he did not tie** them together, **no,** it is not permitted.


###### Shabbat 50a:12
[Shabbat 50a:12](https://torahapp.org/share/book/Shabbat/r/50a:12)

אָמַר רַב יְהוּדָה: מַכְנִיס אָדָם מְלֹא קוּפָּתוֹ עָפָר, וְעוֹשֶׂה בָּהּ כׇּל צָרְכּוֹ. דָּרֵשׁ מָר זוּטְרָא מִשְּׁמֵיהּ דְּמָר זוּטְרָא רַבָּה: וְהוּא שֶׁיִּחֵד לוֹ קֶרֶן זָוִית.

**William Davidson Edition - English:**
**Rav Yehuda said: A person may bring a basket full of earth into** his house on Shabbat eve, pour it on the floor, **and use it for all his needs** on Shabbat, e.g., to cover excrement. **Mar Zutra taught in the name of Mar Zutra Rabba: That** applies **only if he designated a** specific **corner** in his house for the earth.


###### Shabbat 50a:13
[Shabbat 50a:13](https://torahapp.org/share/book/Shabbat/r/50a:13)

אֲמַרוּ רַבָּנַן קַמֵּיהּ דְּרַב פָּפָּא: כְּמַאן — כְּרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל. דְּאִי כְּרַבָּנַן — הָאָמְרִי בָּעֵינַן מַעֲשֶׂה.

**William Davidson Edition - English:**
**The Sages said before Rav Pappa: In accordance with whose** opinion was this last ruling taught, that designating a place for the earth is sufficient to permit its use on Shabbat? It must have been taught **in accordance with** the opinion of **Rabban Shimon ben Gamliel** with respect to palm branches, **as if it was** taught **in accordance with** the opinion of **the Rabbis, didn’t they say** that in order to permit use of an object that is set-aside on Shabbat, **we require an action,** e.g., tying the palm branches together? Thought alone is insufficient.


###### Shabbat 50a:14
[Shabbat 50a:14](https://torahapp.org/share/book/Shabbat/r/50a:14)

אֲמַר לְהוּ רַב פָּפָּא: אֲפִילּוּ תֵּימָא רַבָּנַן, עַד כָּאן לָא קָאָמְרִי רַבָּנַן דְּבָעֵינַן מַעֲשֶׂה אֶלָּא מִידֵּי דְּבַר מֶיעְבַּד בֵּיהּ מַעֲשֶׂה, אֲבָל מִידֵּי דְּלָא בַּר מֶיעְבַּד בֵּיהּ מַעֲשֶׂה — לָא.

**William Davidson Edition - English:**
**Rav Pappa said to them: Even if you say that** the *halakha* was taught in accordance with the opinion of **the Rabbis, the Rabbis stated** their opinion **that we require an action, only with regard to something with which it is possible to perform a** preparatory **action. However,** with regard to **something with which it is not possible to perform a** preparatory **action, no,** they did not require an action. Since it is not possible to perform a preparatory action with the earth, one is permitted to use the earth by means of thought alone.


###### Shabbat 50a:15
[Shabbat 50a:15](https://torahapp.org/share/book/Shabbat/r/50a:15)

נֵימָא כְּתַנָּאֵי: בַּכֹּל חֹפִין אֶת הַכֵּלִים חוּץ מִכְּלֵי כֶסֶף בִּגְרַתְקוֹן. הָא נֶתֶר וָחוֹל מוּתָּר.

**William Davidson Edition - English:**
The Gemara asks: **Let us say that** this issue, whether or not an action is required in that case, is **parallel** to a dispute among **the *tanna’im*.** As it was taught in one *baraita*: **One may clean utensils** on Shabbat **with any** type of cleaning agent, **except for silver utensils with cream of tartar [*gartekon*],** as that not only polishes the silver, but also smooths it. By inference: Cleaning with **natron and sand is permitted.**


###### Shabbat 50a:16
[Shabbat 50a:16](https://torahapp.org/share/book/Shabbat/r/50a:16)

וְהָתַנְיָא: נֶתֶר וָחוֹל — אָסוּר. מַאי לָאו בְּהָא קָמִיפַּלְגִי: דְּמָר סָבַר בָּעֵינַן מַעֲשֶׂה, וּמָר סָבַר לָא בָּעֵינַן מַעֲשֶׂה.

**William Davidson Edition - English:**
**Wasn’t it taught** in the *Tosefta*: Cleaning with **natron and sand is prohibited** on Shabbat? **What, is it not that they disagree with regard to this** following point? **That** one **Sage,** who prohibits use of sand on Shabbat, **holds** that **an action is required** in order to permit the use of items that would otherwise be set-aside on Shabbat. Since it is impossible to perform an action with sand, its use is prohibited. **And** the other **Sage,** who permits use of sand, **holds** that **an action is not required.**


###### Shabbat 50a:17
[Shabbat 50a:17](https://torahapp.org/share/book/Shabbat/r/50a:17)

לָא, דְּכוּלֵּי עָלְמָא לָא בָּעֵינַן מַעֲשֶׂה, וְלָא קַשְׁיָא: הָא רַבִּי יְהוּדָה, הָא רַבִּי שִׁמְעוֹן.

**William Davidson Edition - English:**
The Gemara rejects this argument: **No, everyone agrees** that **an action is not required; and,** nevertheless, it is **not difficult. This** *baraita*, which prohibits use of sand and natron, is in accordance with the opinion of **Rabbi Yehuda; that** *baraita*, which permits their use, is in accordance with the opinion of **Rabbi Shimon.**


###### Shabbat 50a:18
[Shabbat 50a:18](https://torahapp.org/share/book/Shabbat/r/50a:18)

הָא רַבִּי יְהוּדָה, דְּאָמַר: דָּבָר שֶׁאֵין מִתְכַּוֵּין — אָסוּר. הָא רַבִּי שִׁמְעוֹן, דְּאָמַר: דָּבָר שֶׁאֵין מִתְכַּוֵּין — מוּתָּר.

**William Davidson Edition - English:**
The Gemara elaborates: **This** *baraita*, which prohibits use of sand and natron, is in accordance with the opinion of **Rabbi Yehuda, who said** with regard to the laws of Shabbat in general that **an unintentional act is prohibited.** It is prohibited to perform an otherwise permitted action from which an unintended prohibited labor ensues. Therefore, cleaning a silver utensil with sand or natron is prohibited because he thereby unintentionally smooths the utensil, which is prohibited on Shabbat. **That** *baraita*, which permits the use of sand and natron, is in accordance with the opinion of **Rabbi Shimon, who said** that **an unintentional act is permitted.**


###### Shabbat 50a:19
[Shabbat 50a:19](https://torahapp.org/share/book/Shabbat/r/50a:19)

בְּמַאי אוֹקֵימְתָּא לְהָא דְּשָׁרֵי — כְּרַבִּי שִׁמְעוֹן, אֵימָא סֵיפָא: אֲבָל לֹא יָחוֹף בָּהֶם שְׂעָרוֹ, וְאִי רַבִּי שִׁמְעוֹן — מִשְׁרָא קָשָׁרֵי. דִּתְנַן:

**William Davidson Edition - English:**
The Gemara raises an objection: **In what** manner **did you establish that** *baraita*, which **permits** the use of sand and natron? You established it **in accordance with** the opinion of **Rabbi Shimon.** If so, **say the latter clause** of that same *baraita*: **However, one may not wash his hair with them** on Shabbat. **And, if** it is in accordance with the opinion of **Rabbi Shimon, he permits** doing so. **As we learned** in a mishna: