## Shabbat Daf 75b

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

מִשּׁוּם צוֹבֵעַ אִין, מִשּׁוּם נְטִילַת נְשָׁמָה לָא? אֵימָא: אַף מִשּׁוּם צוֹבֵעַ. אָמַר רַב: מִילְּתָא דַּאֲמַרִי, אֵימָא בַּהּ מִילְּתָא, דְּלָא לֵיתוּ דָּרֵי בָּתְרָאֵי וְלִיחֲכוּ עֲלַי: צוֹבֵעַ בְּמַאי נִיחָא לֵיהּ — נִיחָא דְּלִיתַּוַּוס בֵּית הַשְּׁחִיטָה דְּמָא, כִּי הֵיכִי דְּלִיחְזוּהּ אִינָשֵׁי וְלֵיתוּ לִיזְבְּנוּ מִינֵּיהּ.

**William Davidson Edition - English:**
The Gemara wonders: Is that to say according to Rav, that **due to dyeing, yes,** he is liable; **due to taking a life, no,** he is exempt? Rather, emend Rav’s statement and **say:** He is liable **due to dyeing as well.** And **Rav said: I will say something** as an explanation **with regard to the statement I said,** so that **later generations will not come and laugh at me: In what** sense **is dyeing** a **desired** consequence **for him? It is desired that the area of the slaughter will be inundated** with **blood, so that people will see it** freshly dyed **and come to purchase** fresh meat **from him.** Therefore, the one slaughtering the animal also wants its neck dyed.


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

וְהַמּוֹלְחוֹ וְהַמְעַבְּדוֹ. הַיְינוּ מוֹלֵחַ וְהַיְינוּ מְעַבֵּד! רַבִּי יוֹחָנָן וְרֵישׁ לָקִישׁ דְּאָמְרִי תַּרְוַיְיהוּ: אַפֵּיק חַד מִינַּיְיהוּ וְעַיֵּיל שִׂירְטוּט. אָמַר רַבָּה בַּר רַב הוּנָא: הַאי מַאן דְּמָלַח בִּישְׂרָא — חַיָּיב מִשּׁוּם מְעַבֵּד. רָבָא אָמַר: אֵין עִיבּוּד בָּאוֹכָלִין. אָמַר רַב אָשֵׁי: וַאֲפִילּוּ רַבָּה בַּר רַב הוּנָא לָא אָמַר אֶלָּא דְּקָא בָּעֵי לֵיהּ לְאוֹרְחָא, אֲבָל לְבֵיתָא — לָא מְשַׁוֵּי אִינִישׁ מֵיכְלֵיהּ עֵץ.

**William Davidson Edition - English:**
We learned in the mishna, among those liable for performing primary categories of labor: **And one who salts it and one who tans it.** The Gemara asks: The prohibited labor of **salting is the same as** the prohibited labor of **tanning,** i.e., salting is a stage in the tanning process. **Rabbi Yoḥanan and Reish Lakish both said: Remove one of them and replace** it with **drafting.** In their opinion, the labor of drafting, drawing lines on the hide to indicate where it should be cut, should replace salting in the list of thirty-nine labors. **Rabba bar Rav Huna said: One who salts meat** on Shabbat to preserve it **is liable due to** the labor of **tanning. Rava said: There is no tanning** with regard to **food.** No action taken with food falls into this category. **Rav Ashi said: And even Rabba bar Rav Huna said** it falls into the category of tanning **only when he needs to** pack the meat for **a trip** and salts it thoroughly. **However, to** eat in **the house, a person does not render his food** inedible, tantamount to a piece of **wood.** In that case, he certainly would not salt the meat to a degree that would approximate tanning.


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

וְהַמְמַחֲקוֹ וְהַמְחַתְּכוֹ. אָמַר רַבִּי אַחָא בַּר חֲנִינָא: הַשָּׁף בֵּין הָעַמּוּדִים בְּשַׁבָּת — חַיָּיב מִשּׁוּם מְמַחֵק. אָמַר רַבִּי חִיָּיא בַּר אַבָּא: שְׁלֹשָׁה דְּבָרִים סָח לִי רַב אָשֵׁי מִשְּׁמֵיהּ דְּרַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: הַמְגָרֵר רָאשֵׁי כְּלוֹנְסוֹת בְּשַׁבָּת — חַיָּיב מִשּׁוּם מְחַתֵּךְ, הַמְמָרֵחַ רְטִיָּה בְּשַׁבָּת — חַיָּיב מִשּׁוּם מְמַחֵק, וְהַמְסַתֵּת אֶת הָאֶבֶן בְּשַׁבָּת — חַיָּיב מִשּׁוּם מַכֶּה בְּפַטִּישׁ. אָמַר רַבִּי שִׁמְעוֹן בֶּן קִיסְמָא אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ: הַצָּר צוּרָה בִּכְלִי וְהַמְנַפֵּחַ בִּכְלִי זְכוּכִית — חַיָּיב מִשּׁוּם מַכֶּה בְּפַטִּישׁ. אָמַר רַב יְהוּדָה: הַאי מַאן דְּשָׁקֵיל אַקּוּפֵי מִגְּלִימֵי — חַיָּיב מִשּׁוּם מַכֶּה בְּפַטִּישׁ. וְהָנֵי מִילֵּי דְּקָפֵיד עֲלַיְיהוּ.

**William Davidson Edition - English:**
We learned in the mishna, among those liable for performing primary categories of labor: **And one who smooths it and one who cuts it. Rabbi Aḥa bar Ḥanina said: One who rubs** the hide **between the pillars on Shabbat,** i.e., places the skin between pillars made for that purpose (Rav Hai Gaon) and rubs it between them, **is liable due to** the labor of **smoothing. Rav Ḥiyya bar Abba said: Rav Ashi told me three statements in the name of Rabbi Yehoshua ben Levi: One who planes the tops of posts on Shabbat** to make them even **is liable due to** the labor of **cutting,** due to his insistence that they all be equal. **One who spreads a bandage** onto a wound **on Shabbat is liable due to** the labor of **smoothing. And one who chisels a stone on Shabbat is liable due to** the labor of **striking** a blow **with a hammer,** as he thereby completes work on the stone. **Rabbi Shimon ben Kisma said** that **Rabbi Shimon ben Lakish said: One who engraves a figure onto an** earthenware **vessel and one who blows** in order to craft **a glass vessel is liable due to** the labor of **striking** a blow **with a hammer. Rav Yehuda said: One who removes** protruding, irregular **threads from a cloak is liable due to** the labor of **striking** a blow **with a hammer. And that applies** only **if he is particular about them** and would not wear the garment until all protruding threads are removed. In that case, work on the garment is not complete until the threads are removed.


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

וְהַכּוֹתֵב שְׁתֵּי אוֹתִיּוֹת. תָּנוּ רַבָּנַן: כָּתַב אוֹת אַחַת גְּדוֹלָה וְיֵשׁ בִּמְקוֹמָהּ לִכְתּוֹב שְׁתַּיִם — פָּטוּר. מָחַק אוֹת גְּדוֹלָה, וְיֵשׁ בִּמְקוֹמָהּ לִכְתּוֹב שְׁתַּיִם — חַיָּיב. אָמַר רַבִּי מְנַחֵם בְּרַבִּי יוֹסֵי: זֶה חוֹמֶר בַּמּוֹחֵק מִבַּכּוֹתֵב.

**William Davidson Edition - English:**
We learned in the mishna, among those liable for performing primary categories of labor: **And one who writes two letters. The Sages taught: One who wrote one large letter, and in its space there is** room **to write two, is exempt,** as he wrote only one letter. However, **one who erased** one **large letter, and in its space there is** room **to write two, is liable. Rav Menaḥem, son of Rabbi Yosei, said: And that is a** greater **stricture with regard to erasing than with regard to writing.** Although greater stringency is usually accorded to creative acts, here the destructive act of erasing is more stringent. Although he erased only one letter, he made room for two, which is the essence of the prohibited labor.


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

הַבּוֹנֶה, וְהַסּוֹתֵר, הַמְכַבֶּה, וְהַמַּבְעִיר, וְהַמַּכֶּה בְּפַטִּישׁ. רַבָּה וְרַבִּי זֵירָא דְּאָמְרִי תַּרְוַיְיהוּ: כֹּל מִידֵּי דְּאִית בֵּיהּ גְּמַר מְלָאכָה חַיָּיב מִשּׁוּם מַכֶּה בְּפַטִּישׁ.

**William Davidson Edition - English:**
We learned in the mishna, among those liable for performing primary categories of labor: **One who builds and one who dismantles; one who extinguishes and one who kindles; and one who strikes** a blow **with a hammer.** With regard to the labor of striking a blow with a hammer, it is **Rabba and Rabbi Zeira who both stated** a principle: One who performs **any** action on Shabbat **that contains** an element of **completion of work is liable for** the labor of **striking** a blow **with a hammer.**


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

״אֵלּוּ אֲבוֹת מְלָאכוֹת״. ״אֵלּוּ״ — לְאַפּוֹקֵי מִדְּרַבִּי אֱלִיעֶזֶר, דִּמְחַיֵּיב עַל תּוֹלָדָה בִּמְקוֹם אָב. ״חָסֵר אַחַת״ — לְאַפּוֹקֵי מִדְּרַבִּי יְהוּדָה, דְּתַנְיָא: רַבִּי יְהוּדָה מוֹסִיף אֶת הַשּׁוֹבֵט וְהַמְדַקְדֵּק. אָמְרוּ לוֹ: שׁוֹבֵט הֲרֵי הוּא בִּכְלַל מֵיסֵךְ, מְדַקְדֵּק הֲרֵי הוּא בִּכְלַל אוֹרֵג.

**William Davidson Edition - English:**
The mishna concludes: **These are the primary categories of labor.** The Gemara explains that the emphasis on the word **these,** indicating these and no others, comes **to exclude** the opinion of **Rabbi Eliezer,** who **renders one liable for** the performance of **a subcategory** of prohibited labor when performed **together with a primary category** under which it is subsumed. Rabbi Eliezer deems one who performs two prohibited labors, a primary category and its subcategory, liable to bring two sin-offerings. In his opinion, one who unwittingly performed all the labors in one lapse of awareness would be liable to bring more than thirty-nine sin-offerings. Therefore, the mishna emphasizes that there are only thirty-nine primary categories of prohibited labor, and one could not possibly be liable to bring a greater number of sacrifices. When the mishna repeats that the labors number forty-**less-one,** that is **to exclude** the opinion of **Rabbi Yehuda. As it was taught** in a *baraita*: **Rabbi Yehuda** added **lining up** the threads of the warp **and beating** the threads of the woof to the list of primary categories of labor. **They said to him: Lining up** is a subcategory **subsumed under** the primary category of **stretching** the threads of the warp within the loom, since both involve arranging the threads of the warp. **Beating is subsumed under** the primary category of **weaving.** The mishna teaches that there are no more than thirty-nine primary categories of labor.


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

**מַתְנִי׳** וְעוֹד כְּלָל אַחֵר אָמְרוּ: כׇּל הַכָּשֵׁר לְהַצְנִיעַ וּמַצְנִיעִין כָּמוֹהוּ וְהוֹצִיאוֹ בְּשַׁבָּת — חַיָּיב חַטָּאת עָלָיו. וְכֹל שֶׁאֵינוֹ כָּשֵׁר לְהַצְנִיעַ וְאֵין מַצְנִיעִין כָּמוֹהוּ וְהוֹצִיאוֹ בְּשַׁבָּת — אֵינוֹ חַיָּיב אֶלָּא הַמַּצְנִיעוֹ.

**William Davidson Edition - English:**
**MISHNA:** **And they stated an additional principle** with regard to the *halakhot* of Shabbat. **Anything fit to store,** in the sense that it is large enough to make it worthwhile to store for future use, **and** people typically **store** items **like it, and one carried it out** into a prohibited domain **on Shabbat, he is liable to** bring **a sin-offering for** that action. **And anything not fit to store and** people typically do **not store** items **like it,** since it is too insignificant to warrant storage, **and one carried it out on Shabbat, only the one who stores it is liable.** By storing the item, one indicates that the item is significant to him, even though it is not significant for the typical person. Therefore, he alone is liable for carrying it out into a prohibited domain.


###### Shabbat 75b:8
[Shabbat 75b:8](https://torahapp.org/share/book/Shabbat/r/75b:8)

**גְּמָ׳** ״כׇּל הַכָּשֵׁר לְהַצְנִיעַ״ לְאַפּוֹקֵי מַאי? רַב פָּפָּא אָמַר: לְאַפּוֹקֵי דַּם נִדָּה. מָר עֻוקְבָא אָמַר: לְאַפּוֹקֵי עֲצֵי אֲשֵׁרָה. מַאן דְּאָמַר דַּם נִדָּה, כׇּל שֶׁכֵּן עֲצֵי אֲשֵׁרָה. מַאן דְּאָמַר עֲצֵי אֲשֵׁרָה, אֲבָל דַּם נִדָּה מַצְנַע לֵיהּ לְשׁוּנָּרָא. וְאִידַּךְ? — כֵּיוָן דְּחָלְשָׁא לָא מַצְנַע לֵיהּ.

**William Davidson Edition - English:**
**GEMARA:** With regard to the principle in the mishna: **Anything fit to store,** the Gemara asks: **What does it** come **to exclude?** In the opinion of the *tanna*, what is not fit for storage? **Rav Pappa said:** It comes **to exclude the blood of a menstruating woman. Mar Ukva said:** It comes **to exclude the wood of a tree designated for idolatry [*ashera*].** Since one may derive no benefit from a tree designated for idolatry, it has no monetary value. The Gemara explains these opinions: **The one who said** that **blood of a menstruating woman** is not fit for storage, **all the more so** that **the wood of an *ashera*** is unfit, as, by Torah law, one is required to destroy it. However, according to **the one who said** that **the wood of an *ashera*** is unfit for storage, **the blood of a menstruating woman** is fit, **as one stores it** to feed **to the cat.** Although it is not typically stored, it does have some use. **And the other,** who holds that the blood of a menstruating woman is not fit for any use, isn’t it fit for use as cat food? In his opinion, **since** feeding a person’s blood to an animal **weakens** that person, **one does not store it.**


###### Shabbat 75b:9
[Shabbat 75b:9](https://torahapp.org/share/book/Shabbat/r/75b:9)

אָמַר רַבִּי יוֹסֵי בַּר חֲנִינָא הַאי דְּלָא כְּרַבִּי שִׁמְעוֹן, דְּאִי כְּרַבִּי שִׁמְעוֹן, הָאָמַר: לֹא אָמְרוּ כׇּל הַשִּׁיעוּרִין הַלָּלוּ אֶלָּא לְמַצְנִיעֵיהֶן.

**William Davidson Edition - English:**
**Rabbi Yosei bar Ḥanina said:** All of **these** objective criteria mentioned in our mishna **are not in accordance with** the opinion of **Rabbi Shimon, as, if** one would attempt to say that the mishna is in accordance with the opinion of **Rabbi Shimon, didn’t he say:** The Sages in the mishna **only stated all these** fixed **measures** for items carried out **with regard to those who store them?** Only one who stores those items is liable for carrying them. However, one who does not store the item, and for whom it is insignificant, is not liable even if that item met the measure for liability delineated in the mishna.


###### Shabbat 75b:10
[Shabbat 75b:10](https://torahapp.org/share/book/Shabbat/r/75b:10)

וְכֹל שֶׁאֵינוֹ כָּשֵׁר לְהַצְנִיעַ.

**William Davidson Edition - English:**
We learned in the mishna: **And anything not fit to store,** that is too insignificant to warrant storage, only one who stores it is liable for carrying it out.