## Shabbat Daf 75a

###### Shabbat 75a:1
[Shabbat 75a:1](https://torahapp.org/share/book/Shabbat/r/75a:1)

שֶׁכֵּן יְרִיעָה שֶׁנָּפַל בָּהּ דַּרְנָא, קוֹרְעִין בָּהּ וְתוֹפְרִין אוֹתָהּ.

**William Davidson Edition - English:**
**As, when a curtain had a worm** which made a tear **in it, they would tear** the curtain further to lengthen the tear, **and** that enabled them to then **sew it** in a manner that obscured the tear.


###### Shabbat 75a:2
[Shabbat 75a:2](https://torahapp.org/share/book/Shabbat/r/75a:2)

אָמַר רַב זוּטְרָא בַּר טוֹבִיָּה אָמַר רַב: הַמּוֹתֵחַ חוּט שֶׁל תְּפִירָה בְּשַׁבָּת — חַיָּיב חַטָּאת, וְהַלּוֹמֵד דָּבָר אֶחָד מִן הַמָּגוֹשׁ — חַיָּיב מִיתָה, וְהַיּוֹדֵעַ לְחַשֵּׁב תְּקוּפוֹת וּמַזָּלוֹת וְאֵינוֹ מְחַשֵּׁב — אָסוּר לְסַפֵּר הֵימֶנּוּ.

**William Davidson Edition - English:**
**Rav Zutra bar Toviya said** that **Rav said: One who tightens the thread of a stitch on Shabbat is liable to** bring **a sin-offering.** If two parts of a garment that were sewn together begin to separate, and one pulls the thread to reattach them, it is tantamount to having sewn them. The Gemara cites additional *halakhot* cited by Rav Zutra in the name of Rav. **And one who learns** even **one matter from a *magosh*,** a Persian priest, **is liable to** receive the **death** penalty. **And one who knows how to calculate astronomical seasons and** the movement of **constellations, and does not do so, one may not speak with him** because his actions are improper.


###### Shabbat 75a:3
[Shabbat 75a:3](https://torahapp.org/share/book/Shabbat/r/75a:3)

אַמְגּוּשְׁתָּא — רַב וּשְׁמוּאֵל, חַד אָמַר: חָרָשֵׁי, וְחַד אָמַר: גָּדוֹפֵי. תִּסְתַּיֵּים דְּרַב דְּאָמַר גָּדוֹפֵי, דְּאָמַר רַב זוּטְרָא בַּר טוֹבִיָּה אָמַר רַב: הַלּוֹמֵד דָּבָר אֶחָד מִן הַמָּגוֹשׁ חַיָּיב מִיתָה. דְּאִי סָלְקָא דַעְתָּךְ חָרָשֵׁי: הָכְתִיב ״לֹא תִלְמַד לַעֲשׂוֹת״ — אֲבָל אַתָּה לָמֵד לְהָבִין וּלְהוֹרוֹת — תִּסְתַּיֵּים.

**William Davidson Edition - English:**
The Gemara proceeds to discuss the additional *halakhot* cited by Rav Zutra bar Toviya. With regard to the ***magosh*, Rav and Shmuel** disagreed. **One said** that they are **sorcerers, while the other said** they are **heretics.** The Gemara adds: **Conclude that Rav** is the one **who said** that they are **heretics, as Rav Zutra bar Toviya said** that **Rav** said: **One who learns one matter from the *magosh* is liable to** receive the **death** penalty. **As, if it should enter your mind** that they are **sorcerers, wasn’t it written:** “When you come into the land which the Lord your God gives you, **you shall not learn to do** after the abominations of those nations. There shall not be found among you any one that makes his son or his daughter to pass through the fire, one that uses divination, a soothsayer, or an enchanter, or a sorcerer” (Deuteronomy 18:9–10)? And the Sages inferred: You shall not learn to do, **but you** may **learn to understand and to teach** the topic of sorcery. Apparently, merely learning about sorcery does not violate a prohibition. Only acting upon that learning is prohibited. Rav, who prohibited learning even a single matter from a *magosh*, must hold that they are heretics, not merely sorcerers. The Gemara states: Indeed, **conclude** that Rav is the one who said that they are heretics.


###### Shabbat 75a:4
[Shabbat 75a:4](https://torahapp.org/share/book/Shabbat/r/75a:4)

אָמַר רַבִּי שִׁמְעוֹן בֶּן פַּזִּי, אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי מִשּׁוּם בַּר קַפָּרָא: כָּל הַיּוֹדֵעַ לְחַשֵּׁב בִּתְקוּפוֹת וּמַזָּלוֹת וְאֵינוֹ מְחַשֵּׁב, עָלָיו הַכָּתוּב אוֹמֵר: ״וְאֵת פֹּעַל ה׳ לֹא יַבִּיטוּ וּמַעֲשֵׂה יָדָיו לֹא רָאוּ״. אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי אָמַר רַבִּי יוֹחָנָן: מִנַּיִן שֶׁמִּצְוָה עַל הָאָדָם לְחַשֵּׁב תְּקוּפוֹת וּמַזָּלוֹת — שֶׁנֶּאֱמַר: ״וּשְׁמַרְתֶּם וַעֲשִׂיתֶם כִּי הִיא חׇכְמַתְכֶם וּבִינַתְכֶם לְעֵינֵי הָעַמִּים״, אֵיזוֹ חָכְמָה וּבִינָה שֶׁהִיא לְעֵינֵי הָעַמִּים — הֱוֵי אוֹמֵר: זֶה חִישּׁוּב תְּקוּפוֹת וּמַזָּלוֹת.

**William Davidson Edition - English:**
**Rabbi Shimon ben Pazi said** that **Rabbi Yehoshua ben Levi said in the name of bar Kappara: Anyone who knows how to calculate astronomical seasons and** the movement of **constellations and does not do so, the verse says about him: “They do not take notice of the work of God, and they do not see His handiwork”** (Isaiah 5:12). And **Rabbi Shmuel bar Naḥmani said** that **Rabbi Yoḥanan said: From where** is it derived **that** there is **a mitzva** incumbent **upon a person to calculate astronomical seasons and** the movement of **constellations? As it was stated: “And you shall guard and perform, for it is your wisdom and understanding in the eyes of the nations”** (Deuteronomy 4:6). **What wisdom and understanding** is there in the Torah **that is in the eyes of the nations,** i.e., appreciated and recognized by all? **You must say: This is the calculation of astronomical seasons and** the movement of **constellations,** as the calculation of experts is witnessed by all.


###### Shabbat 75a:5
[Shabbat 75a:5](https://torahapp.org/share/book/Shabbat/r/75a:5)

הַצָּד צְבִי וְכוּ׳. תָּנוּ רַבָּנַן: הַצָּד חִלָּזוֹן וְהַפּוֹצְעוֹ — אֵינוֹ חַיָּיב אֶלָּא אַחַת. רַבִּי יְהוּדָה אוֹמֵר חַיָּיב שְׁתַּיִם. שֶׁהָיָה רַבִּי יְהוּדָה אוֹמֵר: פְּצִיעָה בִּכְלַל דִּישָׁה. אָמְרוּ לוֹ: אֵין פְּצִיעָה בִּכְלַל דִּישָׁה. אָמַר רָבָא: מַאי טַעְמָא דְּרַבָּנַן — קָסָבְרִי אֵין דִּישָׁה אֶלָּא לְגִדּוּלֵי קַרְקַע. וְלִיחַיַּיב נָמֵי מִשּׁוּם נְטִילַת נְשָׁמָה! אָמַר רַבִּי יוֹחָנָן: שֶׁפְּצָעוֹ מֵת.

**William Davidson Edition - English:**
We learned in the mishna, among those liable for performing primary categories of labor: **One who traps a deer** or any other living creature. **The Sages taught** in a *Tosefta*: **One who traps a *ḥilazon* and breaks its** shell to remove its blood for the dye **is liable to** bring **only one** sin-offering. He is not liable for breaking the shell. **Rabbi Yehuda says: He is liable to** bring **two,** for performing the prohibited labors of trapping and for threshing, **as Rabbi Yehuda would say: The breaking of a *ḥilazon* is included** in the primary category of **threshing,** as its objective is to extract the matter that he desires from the shell that he does not. The Rabbis **said to him: Breaking** the shell **is not included** in the primary category of **threshing. Rava said: What is the rationale** for the opinion **of the Rabbis? They hold: Threshing** applies **only to** produce **that grows** from **the ground.** One who extracts other materials from their covering is exempt. The Gemara asks: Even if extracting blood is not considered threshing, **let him be liable for taking a life as well. Rabbi Yoḥanan said:** This is referring to a case **where he broke its** shell after it was **dead.**


###### Shabbat 75a:6
[Shabbat 75a:6](https://torahapp.org/share/book/Shabbat/r/75a:6)

רָבָא אָמַר: אֲפִילּוּ תֵּימָא שֶׁפְּצָעוֹ חַי, מִתְעַסֵּק הוּא אֵצֶל נְטִילַת נְשָׁמָה. וְהָא אַבָּיֵי וְרָבָא דְּאָמְרִי תַּרְוַויְיהוּ: מוֹדֶה רַבִּי שִׁמְעוֹן בִּ״פְסִיק רֵישֵׁיהּ וְלֹא יָמוּת״! שָׁאנֵי הָכָא, דְּכַמָּה דְּאִית בֵּיהּ נְשָׁמָה טְפֵי נִיחָא לֵיהּ, כִּי הֵיכִי דְּלֵיצִיל צִיבְעֵיהּ.

**William Davidson Edition - English:**
**Rava said: Even** if you **say that he broke it** when it was **alive,** he is exempt. Since he had no intention of killing the *ḥilazon*, he is considered as one who **is acting unawares with regard to taking a life.** The Gemara raises a difficulty: **Didn’t Abaye and Rava both say** that **Rabbi Shimon,** who rules that an unintentional act is permitted, **agrees** that **in** a case of: **Cut off its head and will it not die,** one is liable? One who performs an action that will inevitably result in a prohibited labor cannot claim that he did not intend for his action to lead to that result. Lack of intention is only a valid claim when the result is merely possible, not inevitable. Since one who extracts blood from a *ḥilazon* inevitably takes its life, how can Rava claim that his action is unintentional? The Gemara answers: **Here it is different, as the longer** the *ḥilazon* **lives, the better** it is **for** the trapper, **so that its dye will become clear.** Dye extracted from a live *ḥilazon* is a higher quality than that which is extracted from a dead one. Rabbi Shimon agrees that one who performs an action with inevitable consequences is liable only in a case where the consequences are not contrary to his interests. Since he prefers that the *ḥilazon* remain alive as long as possible, he is not liable for the inevitable consequences.


###### Shabbat 75a:7
[Shabbat 75a:7](https://torahapp.org/share/book/Shabbat/r/75a:7)

וְהַשּׁוֹחֲטוֹ. שׁוֹחֵט מִשּׁוּם מַאי חַיָּיב? רַב אָמַר: מִשּׁוּם צוֹבֵעַ. וּשְׁמוּאֵל אָמַר: מִשּׁוּם נְטִילַת נְשָׁמָה.

**William Davidson Edition - English:**
We learned in the mishna, among those liable for performing primary categories of labor: **And one who slaughters** an animal on Shabbat. The Gemara asks: As there was no slaughter necessary for construction of the Tabernacle, **one who slaughters** an animal, **due to what** prohibited labor is he **liable? Rav said:** He is liable **due to dyeing,** as in the course of the slaughter the hide is dyed with blood. **And Shmuel said:** He is liable **due to taking a life.**