## Shabbat Daf 60b

###### Shabbat 60b:1
[Shabbat 60b:1](https://torahapp.org/share/book/Shabbat/r/60b:1)

מְשַׁלְּחִין כֵּלִים בְּיוֹם טוֹב בֵּין תְּפוּרִין בֵּין שֶׁאֵינָן תְּפוּרִין — אֲבָל לֹא סַנְדָּל הַמְסוּמָּר וְלֹא מִנְעָל שֶׁאֵינוֹ תָּפוּר בְּיוֹם טוֹב!

**William Davidson Edition - English:**
**One may send garments** as a gift **on a Festival, whether they are sewn** or **whether they are not sewn,** because any object fit for any use on a Festival may be sent as a gift. **However,** one may **neither** send **a spiked sandal nor an unsewn shoe on a Festival,** since using them is prohibited. Apparently, one may not wear a spiked sandal on a Festival.


###### Shabbat 60b:2
[Shabbat 60b:2](https://torahapp.org/share/book/Shabbat/r/60b:2)

בְּשַׁבָּת מַאי טַעְמָא — דְּאִיכָּא כִּינּוּפְיָא, בְּיוֹם טוֹב נָמֵי אִיכָּא כִּינּוּפְיָא. תַּעֲנִית צִבּוּר אִיכָּא כִּינּוּפְיָא, לִיתְּסַר? מַעֲשֶׂה כִּי הֲוָה בְּכִינּוּפְיָא דְאִיסּוּרָא, הָכָא כִּינּוּפְיָא דְהֶתֵּירָא הֲוָה.

**William Davidson Edition - English:**
The Gemara explains: **What is the reason** that the Sages prohibited wearing a spiked sandal **on Shabbat?** It is **because there is an assemblage** of people. **On a Festival too, there is an assemblage** of people. The Gemara asks: **On a communal fast day, there is an assemblage** of people; wearing a spiked sandal **should be prohibited** then, as well. The Gemara answers: **When this incident occurred, it was** on a day when there was **an assemblage of prohibition,** i.e., a day on which performing labor is prohibited. **Here,** a fast day, is a day when there is **an assemblage of permission,** a day on which performing labor is permitted, and the two are not comparable. However, extending the scope of commemorative decrees to apply to comparable situations, e.g., from Shabbat to the Festivals, is acceptable.


###### Shabbat 60b:3
[Shabbat 60b:3](https://torahapp.org/share/book/Shabbat/r/60b:3)

וַאֲפִילּוּ לְרַבִּי חֲנִינָא בֶּן עֲקִיבָא, דְּאָמַר: לֹא אָסְרוּ אֶלָּא בְּיַרְדֵּן וּבִסְפִינָה וּכְמַעֲשֶׂה שֶׁהָיָה. הָנֵי מִילֵּי יַרְדֵּן דְּשָׁאנֵי מִשְּׁאָר נְהָרוֹת. אֲבָל יוֹם טוֹב וְשַׁבָּת כִּי הֲדָדֵי נִינְהוּ, דִּתְנַן: אֵין בֵּין יוֹם טוֹב לַשַּׁבָּת אֶלָּא אוֹכֶל נֶפֶשׁ בִּלְבַד.

**William Davidson Edition - English:**
**And** this is true **even according to** the opinion of **Rabbi Ḥanina ben Akiva, who said** in the following case that a decree issued due to a specific set of circumstances is applied only to those specific circumstances. The ashes of the red heifer were once transported across the Jordan River in a boat. A source of ritual impurity was discovered at the bottom of the boat. The Sages sought to issue a decree prohibiting transport of the ashes of the red heifer over any body of water, sea or river, over a bridge, or in a boat. Rabbi Ḥanina ben Akiva said that decrees that are issued due to a specific event apply only to precisely those circumstances. Therefore, he said: **They only prohibited** transporting the ashes of a red heifer **in the Jordan** River **and in a boat, and like the incident that occurred.** However, even according to this approach, which limits restriction, **that applies only to the Jordan** River and not to other rivers. This is **because it is different from other rivers** in several respects, e.g., width and depth. **However, a Festival and Shabbat are similar to one another, as it was taught** in the mishna: **The** halakhic **difference between a Festival and Shabbat is only** with regard to preparation of **food.**


###### Shabbat 60b:4
[Shabbat 60b:4](https://torahapp.org/share/book/Shabbat/r/60b:4)

אָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל: לֹא שָׁנוּ אֶלָּא לְחַזֵּק, אֲבָל לְנוֹי — מוּתָּר. וְכַמָּה לְנוֹי? רַבִּי יוֹחָנָן אָמַר: חָמֵשׁ בָּזֶה וְחָמֵשׁ בָּזֶה. וְרַבִּי חֲנִינָא אָמַר: שֶׁבַע בָּזֶה וְשֶׁבַע בָּזֶה.

**William Davidson Edition - English:**
**Rav Yehuda said** that **Shmuel said:** The Sages **taught** that a spiked sandal is prohibited **only** when the nails were placed in the sandal **to strengthen** its form; **however,** if they were placed in the sandal **for beauty, it is permitted.** The Gemara asks: **And** with **how many** nails is it considered to be **for beauty? Rabbi Yoḥanan said: Five on this** sandal **and five on that** one. **And Rabbi Ḥanina said: Seven on this** one **and seven on that** one.


###### Shabbat 60b:5
[Shabbat 60b:5](https://torahapp.org/share/book/Shabbat/r/60b:5)

אֲמַר לֵיהּ רַבִּי יוֹחָנָן לְרַב שֶׁמֶן בַּר אַבָּא, אַסְבְּרַהּ לָךְ: לְדִידִי, שְׁתַּיִם מִכָּאן וּשְׁתַּיִם מִכָּאן וְאַחַת בִּתְרֵסִיּוֹתָיו. לְרַבִּי חֲנִינָא, שָׁלֹשׁ מִכָּאן וְשָׁלֹשׁ מִכָּאן וְאַחַת בִּתְרֵסִיּוֹתָיו.

**William Davidson Edition - English:**
**Rabbi Yoḥanan said to Rav Shemen bar Abba: I will explain** it **to you: According to my** opinion, when inserting nails for beauty, **two** are inserted **from here,** its outer side, one near the toes and one near the heel, **and two** are inserted **from there,** its inner side, one near the toes and one near the heel, **and one** is inserted **on its straps; and for Rabbi Ḥanina, three from here, and three from there, and one on its straps.**


###### Shabbat 60b:6
[Shabbat 60b:6](https://torahapp.org/share/book/Shabbat/r/60b:6)

מֵיתִיבִי: סַנְדָּל הַנּוֹטֶה עוֹשֶׂה לוֹ שֶׁבַע, דִּבְרֵי רַבִּי נָתָן. וְרַבִּי מַתִּיר בִּשְׁלֹשׁ עֶשְׂרֵה.

**William Davidson Edition - English:**
The Gemara **raises an objection** from a *baraita*: **For an uneven sandal,** whose soles are not straight, **one makes seven** nails on the bottom to straighten it, and it is then permitted for use on Shabbat; that is **the statement of Rabbi Natan. And Rabbi** Yehuda HaNasi **permits** straightening the sandal **with thirteen** nails.


###### Shabbat 60b:7
[Shabbat 60b:7](https://torahapp.org/share/book/Shabbat/r/60b:7)

בִּשְׁלָמָא לְרַבִּי חֲנִינָא, הוּא דְּאָמַר כְּרַבִּי נָתָן. אֶלָּא רַבִּי יוֹחָנָן, דְּאָמַר כְּמַאן? הוּא דְּאָמַר כְּרַבִּי נְהוֹרַאי, דְּתַנְיָא: רַבִּי נְהוֹרַאי אוֹמֵר, חָמֵשׁ מוּתָּר וְשֶׁבַע אָסוּר.

**William Davidson Edition - English:**
The Gemara notes: **Granted, according to Rabbi Ḥanina,** there is no problem, **as he stated** his opinion **in accordance with** the opinion of **Rabbi Natan. However, Rabbi Yoḥanan, in accordance with whose** opinion **did he state** his opinion? Neither of the *tanna’im* agrees with his opinion. The Gemara answers: **He stated** his opinion **in accordance with** the opinion of **Rabbi Nehorai, as it was taught** in a *baraita* that **Rabbi Nehorai says:** With **five** nails inserted into the sole, it **is permitted** to go out into the public domain on Shabbat; **and** with **seven** nails, it is **prohibited** to go out into the public domain on Shabbat.


###### Shabbat 60b:8
[Shabbat 60b:8](https://torahapp.org/share/book/Shabbat/r/60b:8)

אֲמַר לֵיהּ אֵיפָה לְרַבָּה בַּר בַּר חַנָּה: אַתּוּן תַּלְמִידֵי רַבִּי יוֹחָנָן עֲבִידוּ כְּרַבִּי יוֹחָנָן, אֲנַן נַעֲבֵיד כְּרַבִּי חֲנִינָא.

**William Davidson Edition - English:**
The Sage, **Ifa, said to Rabba bar bar Ḥana: You,** who are **students of Rabbi Yoḥanan, act in accordance with** the opinion of **Rabbi Yoḥanan. We will act in accordance with** the opinion **of Rabbi Ḥanina.**


###### Shabbat 60b:9
[Shabbat 60b:9](https://torahapp.org/share/book/Shabbat/r/60b:9)

בְּעָא מִינֵּיהּ רַב הוּנָא מֵרַב אָשֵׁי: חָמֵשׁ מַהוּ? אֲמַר לֵיהּ: אֲפִילּוּ שֶׁבַע מֻתָּר. תֵּשַׁע מַאי? אֲמַר לֵיהּ: אֲפִילּוּ שְׁמוֹנֶה אָסוּר.

**William Davidson Edition - English:**
**Rav Huna raised a dilemma before Rav Ashi:** With a sandal that has **five** nails inserted into the sole, **what is** the *halakha* with regard to going out into the public domain? **He said to him: Even** with **seven** nails it **is permitted.** He asked further: With **nine, what is** the *halakha*? **He said to him: Even** with **eight** it **is prohibited.**


###### Shabbat 60b:10
[Shabbat 60b:10](https://torahapp.org/share/book/Shabbat/r/60b:10)

בְּעָא מִינֵּיהּ הָהוּא רַצְעָנָא מֵרַבִּי אַמֵּי: תְּפָרוֹ מִבִּפְנִים — מַהוּ? אֲמַר לֵיהּ: מוּתָּר, וְלָא יָדַעְנָא מַאי טַעְמָא.

**William Davidson Edition - English:**
**That shoemaker raised a dilemma before Rabbi Ami: If one sewed** the sole and attached it to the sandal **from within, what is** the *halakha*? May he go out into the public domain after inserting nails into it? Rabbi Ami **said to him: It is permitted, and I do not know the reason.**


###### Shabbat 60b:11
[Shabbat 60b:11](https://torahapp.org/share/book/Shabbat/r/60b:11)

אָמַר רַב אָשֵׁי: וְלָא יָדַע מָר מַאי טַעְמָא?! כֵּיוָן דִּתְפָרוֹ מִבִּפְנִים הָוֵי לֵיהּ מִנְעָל. בְּסַנְדָּל גְּזַרוּ בֵּיהּ רַבָּנַן, בְּמִנְעָל לָא גְזַרוּ בֵּיהּ רַבָּנַן.

**William Davidson Edition - English:**
**Rav Ashi said: And does the Master not know the reason?** It is obvious. **Since he sewed it from within,** it is no longer a sandal, **it is a shoe. With regard to a sandal, the Sages issued a decree; with regard to a shoe, the Sages did not issue a decree.**


###### Shabbat 60b:12
[Shabbat 60b:12](https://torahapp.org/share/book/Shabbat/r/60b:12)

בְּעָא מִינֵּיהּ רַבִּי אַבָּא בַּר זַבְדָּא מֵרַבִּי אַבָּא בַּר אֲבִינָא: עֲשָׂאוֹ כְּמִין כַּלְבּוֹס, מַהוּ? אֲמַר לֵיהּ: מוּתָּר. אִיתְּמַר נָמֵי, אָמַר רַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא: עֲשָׂאוֹ כְּמִין כַּלְבּוֹס — מוּתָּר.

**William Davidson Edition - English:**
**Rabbi Abba bar Zavda raised a dilemma before Rabbi Abba bar Avina:** If **he shaped** the nail **like tongs [*kelavus*]** by bending a nail with two sharp ends and sticking both ends into the sandal, **what is** the *halakha*? May he go out into the public domain with it on Shabbat? **He said to him: It is permitted. It was also stated** that **Rabbi Yosei, son of Rabbi Ḥanina, said:** If **he shaped it like tongs it is permitted.**


###### Shabbat 60b:13
[Shabbat 60b:13](https://torahapp.org/share/book/Shabbat/r/60b:13)

אָמַר רַב שֵׁשֶׁת: חִיפָּהוּ כֻּלּוֹ בְּמַסְמְרוֹת כְּדֵי שֶׁלֹּא תְּהֵא קַרְקַע אוֹכַלְתּוֹ — מוּתָּר.

**William Davidson Edition - English:**
**Rav Sheshet said:** If **he covered** the **entire** sole **in nails, so that** contact with **the ground** will **not wear it away, it is permitted** to go out with that sandal on Shabbat, since it is no longer the spiked sandal with regard to which they issued a decree.


###### Shabbat 60b:14
[Shabbat 60b:14](https://torahapp.org/share/book/Shabbat/r/60b:14)

תַּנְיָא כְּווֹתֵיהּ דְּרַב שֵׁשֶׁת: לֹא יֵצֵא הָאִישׁ בְּסַנְדָּל הַמְסוּמָּר, וְלֹא יְטַיֵּיל מִבַּיִת לְבַיִת, אֲפִלּוּ מִמִּטָּה לְמִטָּה. אֲבָל מְטַלְטְלִין אוֹתוֹ לְכַסּוֹת בּוֹ אֶת הַכְּלִי וְלִסְמוֹךְ בּוֹ כַּרְעֵי הַמִּטָּה. וְרַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן אוֹסֵר. נָשְׁרוּ רוֹב מַסְמְרוֹתָיו וְנִשְׁתַּיְּירוּ בּוֹ אַרְבַּע אוֹ חָמֵשׁ — מוּתָּר. וְרַבִּי מַתִּיר עַד שֶׁבַע. חִיפָּהוּ בְּעוֹר מִלְּמַטָּה וְקָבַע לוֹ מַסְמְרוֹת מִלְּמַעְלָה — מוּתָּר. עֲשָׂאוֹ כְּמִין כַּלְבּוֹס אוֹ כְּמִין טַס אוֹ כְּמִין יָתֵד, אוֹ שֶׁחִיפָּהוּ כּוּלּוֹ בְּמַסְמְרוֹת כְּדֵי שֶׁלֹּא תְּהֵא קַרְקַע אוֹכַלְתּוֹ — מוּתָּר.

**William Davidson Edition - English:**
**It was taught** in the *Tosefta* **in accordance with** the opinion of **Rav Sheshet: A man may not go out with a spiked sandal, and may not walk with it** even **from house to house** within his courtyard, and may not **even** walk **from bed to bed** within his house. **However,** since the decree was issued with regard to circumstances identical to a specific incident, it only applies to wearing the sandal. Therefore, **one may carry** the sandal **to cover a vessel with it and to support the legs of the bed with it. And Rabbi Elazar, son of Rabbi Shimon, prohibits** using it for other purposes as well. **If most of its nails fell out, and four or five remain in it, it is permitted** to go out with it. **And Rabbi** Yehuda HaNasi **permits** going out into the public domain with the sandal, even if **up to seven** nails remain in it. **If he covered it with leather from beneath** the wood frame of the sandal **and inserted nails into it from above, it is permitted. If he made** the nail **like a tong, or** made one end flat **like a platter [*tas*], or** sharpened it **like a peg, or covered it entirely with nails so that** contact with **the ground** will **not wear it away, it is permitted** to go out with it.


###### Shabbat 60b:15
[Shabbat 60b:15](https://torahapp.org/share/book/Shabbat/r/60b:15)

הָא גּוּפַהּ קַשְׁיָא. אָמְרַתְּ נָשְׁרוּ רוֹב מַסְמְרוֹתָיו — אַף עַל גַּב דְּנִשְׁתַּיְּירוּ בֵּיהּ טוּבָא, וַהֲדַר תָּנֵי: אַרְבַּע אוֹ חָמֵשׁ — אִין, טְפֵי — לָא!

**William Davidson Edition - English:**
The Gemara analyzes the *Tosefta* cited in support of Rav Sheshet’s opinion. **This** *Tosefta* **itself is difficult,** as it is self-contradictory. On the one hand **you said:** If **most of its nails fell out** it is permitted; apparently, that is the *halakha* **even though many** nails **remain in** the sole. **And,** however, **subsequently it was taught** in the *Tosefta,* without specifying the number of nails that were there from the outset: With **four or five** nails, **yes,** going out is permitted; however, with **more** nails, **no,** it is prohibited.


###### Shabbat 60b:16
[Shabbat 60b:16](https://torahapp.org/share/book/Shabbat/r/60b:16)

אָמַר רַב שֵׁשֶׁת: לָא קַשְׁיָא — כָּאן שֶׁנִּגְמְמוּ, כָּאן שֶׁנֶּעֶקְרוּ.

**William Davidson Edition - English:**
**Rav Sheshet said:** This is **not difficult,** and it can be resolved as follows: **Here,** where it was permitted to go out wearing the sandal if the majority of nails fell out, it is referring to a case **where they were broken,** i.e., the heads of the nails were broken off while most of the nail remained embedded in the sole. In that case, it is clearly evident that most of the nails fell out. **Here,** where it was permitted only if four or five nails remain, it is referring to a case **where they were** totally **removed** and only the nails that remain in the shoe are visible.


###### Shabbat 60b:17
[Shabbat 60b:17](https://torahapp.org/share/book/Shabbat/r/60b:17)

אַרְבַּע אוֹ חָמֵשׁ מוּתָּר. הַשְׁתָּא חָמֵשׁ שְׁרֵי, אַרְבַּע מִיבַּעְיָא?! אָמַר רַב חִסְדָּא: אַרְבַּע מִסַּנְדָּל קָטָן, וְחָמֵשׁ מִסַּנְדָּל גָּדוֹל.

**William Davidson Edition - English:**
The Gemara continues its detailed analysis of the *Tosefta*: It was taught that if most of the nails in the sandal came out and only **four or five** nails remain, it **is permitted** to go out wearing it. The Gemara asks: **Now,** if it was mentioned that when **five** nails remain, going out **is permitted, is it necessary** to mention **four? Rav Ḥisda said** that the *Tosefta* means: If **four** nails remain **from** the nails in **a small sandal, and** if **five** nails remain **from** the nails in **a large sandal,** going out is permitted.


###### Shabbat 60b:18
[Shabbat 60b:18](https://torahapp.org/share/book/Shabbat/r/60b:18)

וְרַבִּי מַתִּיר עַד שֶׁבַע. וְהָתַנְיָא: רַבִּי מַתִּיר עַד שְׁלֹשׁ עֶשְׂרֵה! נוֹטֶה שָׁאנֵי.

**William Davidson Edition - English:**
It was taught in the *Tosefta*: **And Rabbi** Yehuda HaNasi **permits up to seven.** The Gemara asks: **Wasn’t it taught** in a *baraita* that for a sandal with an uneven sole, **Rabbi** Yehuda HaNasi **permits up to thirteen?** The Gemara answers: An **uneven** sole **is different.** Since the nails are inserted for the purpose of straightening the sole, it does not have the legal status of a spiked sandal.


###### Shabbat 60b:19
[Shabbat 60b:19](https://torahapp.org/share/book/Shabbat/r/60b:19)

הַשְׁתָּא דַּאֲתֵית לְהָכִי, לְרַבִּי יוֹחָנָן נָמֵי לָא קַשְׁיָא: נוֹטֶה שָׁאנֵי.

**William Davidson Edition - English:**
The Gemara notes: **Now that you have arrived at this** new explanation that a sandal with an uneven sole has a different legal status, **for Rabbi Yoḥanan,** who stated, contrary to the opinions of the *tanna’im* in this *baraita*, that the number of nails permitted in each sandal is five, **this** *baraita* **is also not difficult.** He could explain that a sandal with an **uneven** sole **is different** and requires additional nails. However, in the case of a sandal with an even sole, even the other *tanna’im* would not permit that many.


###### Shabbat 60b:20
[Shabbat 60b:20](https://torahapp.org/share/book/Shabbat/r/60b:20)

אָמַר רַב מַתְנָה, וְאָמְרִי לַהּ אָמַר רַב אַחָדְבוּי בַּר מַתְנָה אָמַר רַב מַתְנָה: אֵין הֲלָכָה כְּרַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן. פְּשִׁיטָא, יָחִיד וְרַבִּים הֲלָכָה כְּרַבִּים! מַהוּ דְּתֵימָא: מִסְתַּבְּרָא טַעְמָא דְּרַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן בְּהָא, קָא מַשְׁמַע לַן.

**William Davidson Edition - English:**
**Rav Mattana said, and some say Rav Aḥadvoi bar Mattana said** that **Rav Mattana said: The *halakha* is not in accordance with** the opinion of **Rabbi Elazar, son of Rabbi Shimon,** who completely prohibited moving a spiked sandal. The Gemara asks: That is **obvious.** Isn’t there a halakhic principle that in a dispute between **an individual and** the **many, the *halakha* is in accordance with the** opinion of the **many?** The Gemara answers: **Lest you say that the rationale for** the opinion of **Rabbi Elazar, son of Rabbi Shimon, is** more **reasonable in this** case, and therefore the *halakha* should be ruled in accordance with his opinion. Rav Mattana **teaches us** that that is not the *halakha*.


###### Shabbat 60b:21
[Shabbat 60b:21](https://torahapp.org/share/book/Shabbat/r/60b:21)

אָמַר רַבִּי חִיָּיא: אִי לָאו דְּקָרוּ לִי ״בַּבְלַאי שָׁרֵי אִיסּוּרֵי״ שָׁרֵינָא בֵּיהּ טוּבָא. וְכַמָּה? בְּפוּמְבְּדִיתָא אָמְרִין: עֶשְׂרִין וְאַרְבַּע. בְּסוּרָא אָמְרִין: עֶשְׂרִין וְתַרְתֵּין. אָמַר רַב נַחְמָן בַּר יִצְחָק, וְסִימָנָיךְ: עַד דַּאֲתָא מִפּוּמְבְּדִיתָא לְסוּרָא חֲסַר תַּרְתֵּי.

**William Davidson Edition - English:**
**Rabbi Ḥiyya said: If not** for the fact **that they would call me: Babylonian who permits prohibitions, I would permit** the insertion of **many** nails **into** a spiked sandal. The Gemara asks: **And how many** nails would he have permitted? **In Pumbedita they said: Twenty-four** nails. **In Sura they said: Twenty-two. Rav Naḥman bar Yitzḥak said: And** this is **your mnemonic** to remember which opinion was stated in Sura and which opinion was stated in Pumbedita: **Until** Rabbi Ḥiyya **came from Pumbedita to Sura he lost two** nails from his shoe. Since the route that Rabbi Ḥiyya took from Pumbedita to Eretz Yisrael passed through Sura, one could say: Due to the rigors of the journey, two nails fell from the sandal of Rabbi Ḥiyya between Pumbedita and Sura.


###### Shabbat 60b:22
[Shabbat 60b:22](https://torahapp.org/share/book/Shabbat/r/60b:22)

וְלֹא בְּיָחִיד בִּזְמַן שֶׁאֵין בְּרַגְלוֹ מַכָּה.

**William Davidson Edition - English:**
It was taught in the mishna: **And** he may **not** go out **with a single** sandal **when there is no wound on his foot.**