## Shabbat Daf 95a

###### Shabbat 95a:1
[Shabbat 95a:1](https://torahapp.org/share/book/Shabbat/r/95a:1)

כּוֹחֶלֶת — מִשּׁוּם צוֹבַעַת, גּוֹדֶלֶת וּפוֹקֶסֶת — מִשּׁוּם בּוֹנָה. וְכִי דֶרֶךְ בִּנְיָן בְּכָךְ? אִין, כִּדְדָרֵשׁ רַבִּי שִׁמְעוֹן בֶּן מְנַסְיָא: ״וַיִּבֶן ה׳ אֱלֹהִים אֶת הַצֵּלָע״, מְלַמֵּד שֶׁקִּילְּעָהּ הַקָּדוֹשׁ בָּרוּךְ הוּא לְחַוָּה וֶהֱבִיאָהּ אֵצֶל אָדָם — שֶׁכֵּן בִּכְרַכֵּי הַיָּם קוֹרִין לְקַלָּעִיתָא ״בַּנָּיְתָא״. תַּנְיָא, רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר: גּוֹדֶלֶת כּוֹחֶלֶת וּפוֹקֶסֶת, לְעַצְמָהּ — פְּטוּרָה, לַחֲבֶרְתָּהּ — חַיֶּיבֶת. וְכֵן הָיָה רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר מִשּׁוּם רַבִּי אֱלִיעֶזֶר: אִשָּׁה לֹא תַּעֲבִיר סְרָק עַל פָּנֶיהָ מִפְּנֵי שֶׁצּוֹבַעַת.

**William Davidson Edition - English:**
A woman **who applies eye shadow** is liable **due to dyeing;** one **who braids her hair and applies blush** is liable due to the prohibition against **building.** The Gemara asks about this: **And is that the** typical **manner of building?** The Gemara answers: **Yes,** braiding one’s hair is considered building, **as Rabbi Shimon ben Menasya taught** that the verse states: **“And the Lord God built the side** that He took from Adam into a woman” (Genesis 2:22), which **teaches that the Holy One, Blessed be He, braided Eve’s** hair **and brought her to Adam.** From where is it derived that this is the meaning of built? It is **because in the islands of the sea they call braiding building. It was taught** in a *baraita* that **Rabbi Shimon ben Elazar says:** With regard to a woman **who braids her hair** and **who applies eye shadow or blush** on Shabbat, if she did it **for herself, she is exempt;** if she did it **for another, she is liable.** This is because a woman cannot perform these actions for herself in as complete a fashion as she can for someone else. **And, so too, Rabbi Shimon ben Elazar would say in the name of Rabbi Eliezer: A woman may not apply rouge to her face** on Shabbat **because** by doing so **she is dyeing,** which is one of the prohibited labors on Shabbat.


###### Shabbat 95a:2
[Shabbat 95a:2](https://torahapp.org/share/book/Shabbat/r/95a:2)

תָּנוּ רַבָּנַן: הַחוֹלֵב וְהַמְחַבֵּץ וְהַמְגַבֵּן — כִּגְרוֹגֶרֶת. הַמְכַבֵּד, וְהַמְרַבֵּץ, וְהָרוֹדֶה חַלּוֹת דְּבַשׁ, שָׁגַג בְּשַׁבָּת — חַיָּיב חַטָּאת, הֵזִיד בְּיוֹם טוֹב — לוֹקֶה אַרְבָּעִים, דִּבְרֵי רַבִּי אֱלִיעֶזֶר. וַחֲכָמִים אוֹמְרִים: אֶחָד זֶה וְאֶחָד זֶה אֵינוֹ אֶלָּא מִשּׁוּם שְׁבוּת.

**William Davidson Edition - English:**
**The Sages taught** in a *baraita*: **One who milks** an animal, **and one who sets milk** to curdle, **and one who makes cheese,** in the measure of a **dried fig-bulk, and one who sweeps** the house, **and one who sprinkles** water on the floor, **and one who removes honeycombs,** if he did so **unwittingly on Shabbat,** he is **liable** to bring **a sin-offering.** If he did so **intentionally on a Festival, he receives forty** lashes; this is **the statement of Rabbi Eliezer. And the Rabbis say: Both this,** on Shabbat **and that,** on a Festival, these actions **are only** prohibited **due to a rabbinic decree,** not by Torah law. Therefore, one is neither liable to bring a sin-offering nor to receive lashes for performing those actions.


###### Shabbat 95a:3
[Shabbat 95a:3](https://torahapp.org/share/book/Shabbat/r/95a:3)

רַב נַחְמָן בַּר גּוּרְיָא אִיקְּלַע לִנְהַרְדָּעָא. בְּעוֹ מִינֵּיהּ: חוֹלֵב, מִשּׁוּם מַאי מִיחַיַּיב? אֲמַר לְהוּ: מִשּׁוּם חוֹלֵב. מְחַבֵּץ, מִשּׁוּם מַאי מִיחַיַּיב? אֲמַר לְהוּ: מִשּׁוּם מְחַבֵּץ. מְגַבֵּן, מִשּׁוּם מַאי חַיָּיב? אֲמַר לְהוּ: מִשּׁוּם מְגַבֵּן. אֲמַרוּ לֵיהּ: רַבָּךְ קָטֵיל קְנֵי בְּאַגְמָא הֲוָה. אֲתָא שְׁאֵיל בֵּי מִדְרְשָׁא. אֲמַרוּ לֵיהּ: חוֹלֵב חַיָּיב — מִשּׁוּם מְפָרֵק. מְחַבֵּץ חַיָּיב — מִשּׁוּם בּוֹרֵר, מְגַבֵּן חַיָּיב — מִשּׁוּם בּוֹנֶה.

**William Davidson Edition - English:**
The Gemara relates: **Rav Naḥman bar Gurya happened** to come **to Neharde’a.** The students **asked him: For what** prohibited labor **is one who milks liable?** He **said to them: For milking. For what** prohibited labor **is one who sets milk** to curdle **liable?** He **said to them: For setting milk** to curdle. **For what is a person who makes cheese liable?** He **said to them: For making cheese.** They **said to him: Your teacher was a reed cutter in a swamp** who did not know how to explain the mishna to his students. **He came** and **asked** those questions **in the study hall.** They **said to him: One who milks is liable for** performing the prohibited labor of **extracting,** which is a subcategory of threshing, on Shabbat. This is because when one extracts milk from a cow it is similar to the act of threshing, where one removes the desired content from its covering. **One who sets milk is liable for** the prohibited labor of **selecting** because part of the milk is separated and made into congealed milk. And **one who makes cheese is liable for building** because the cheese within the milk assumes a solid form, which is similar to the process of building.


###### Shabbat 95a:4
[Shabbat 95a:4](https://torahapp.org/share/book/Shabbat/r/95a:4)

הַמְכַבֵּד, הַמְרַבֵּץ, וְהָרוֹדֶה חַלּוֹת דְּבַשׁ, שָׁגַג בְּשַׁבָּת — חַיָּיב חַטָּאת, הֵזִיד בְּיוֹם טוֹב — לוֹקֶה אַרְבָּעִים, דִּבְרֵי רַבִּי אֱלִיעֶזֶר. אָמַר רַבִּי אֶלְעָזָר: מַאי טַעְמָא דְּרַבִּי אֱלִיעֶזֶר — דִּכְתִיב: ״וַיִּטְבֹּל אוֹתָהּ בְּיַעְרַת הַדְּבָשׁ״, וְכִי מָה עִנְיַן יַעַר אֵצֶל דְּבַשׁ? אֶלָּא לוֹמַר לָךְ: מָה יַעַר, הַתּוֹלֵשׁ מִמֶּנּוּ בְּשַׁבָּת — חַיָּיב חַטָּאת, אַף חַלּוֹת דְּבַשׁ, הָרוֹדֶה מִמֶּנּוּ בְּשַׁבָּת — חַיָּיב חַטָּאת.

**William Davidson Edition - English:**
The *baraita* cited above taught: With regard to **one who sweeps** the house, and **one who sprinkles** water on the floor, **and one who removes honeycombs,** if he did so **unwittingly on Shabbat,** he is **liable** to bring **a sin-offering.** If he did so **intentionally on a Festival, he receives forty** lashes; this is **the statement of Rabbi Eliezer. Rabbi Elazar said: What is the rationale for** the statement of **Rabbi Eliezer?** His rationale is **as it is written:** “And he put forth the end of the rod that was in his hand **and dipped it in the honeycomb [*yarat hadevash*]”** (i Samuel 14:27). The Gemara wonders: **What does a forest [*ya’ar*] have to do with honey [*devash*]? Rather,** it comes **to tell you: Just as** with regard to **a forest, one who picks from** a tree **on Shabbat is liable** to bring **a sin-offering, so too,** with regard to **a honeycomb, one who removes** honey **from it on Shabbat is liable** to bring **a sin-offering.**


###### Shabbat 95a:5
[Shabbat 95a:5](https://torahapp.org/share/book/Shabbat/r/95a:5)

אַמֵּימָר שְׁרָא זִילְחָא בְּמָחוֹזָא. אָמַר: טַעְמָא מַאי אֲמוּר רַבָּנַן — דִּילְמָא אָתֵי לְאַשְׁוֹיֵי גּוּמּוֹת, הָכָא לֵיכָּא גּוּמּוֹת. רָבָא תּוֹסְפָאָה אַשְׁכְּחֵיהּ לְרָבִינָא דְּקָא מִצְטַעַר מֵהַבְלָא, וְאָמְרִי לַהּ מָר קַשִּׁישָׁא בְּרֵיהּ דְּרָבָא אַשְׁכְּחֵיהּ לָרַב אָשֵׁי דְּקָא מִצְטַעַר מֵהַבְלָא, אֲמַר לֵיהּ: לָא סָבַר לַהּ מָר לְהָא דְּתַנְיָא: הָרוֹצֶה לְרַבֵּץ אֶת בֵּיתוֹ בְּשַׁבָּת, מֵבִיא עֲרֵיבָה מְלֵאָה מַיִם וְרוֹחֵץ פָּנָיו בְּזָוִית זוֹ, יָדָיו בְּזָוִית זוֹ, רַגְלָיו בְּזָוִית זוֹ, וְנִמְצָא הַבַּיִת מִתְרַבֵּץ מֵאֵלָיו? אֲמַר לֵיהּ: לָאו אַדַּעְתַּאי.

**William Davidson Edition - English:**
The Gemara relates: **Ameimar permitted sprinkling water in** the city of **Meḥoza. He said: What is the reason** that **the Rabbis said** it is prohibited to sprinkle water? It was due to concern **lest one come to smooth out holes** in an unpaved floor. **Here,** in Meḥoza, **there are no holes** in the floor because all the houses have stone floors. The Gemara also relates: **Rava Tosfa’a,** an expert on the *Tosefta*, **found that Ravina was suffering** on Shabbat **from** the dusty **hot air** in the house. **And some say** that **Mar Kashisha, son** of **Rava, found that Rav Ashi was suffering from the** dusty **hot air.** Mar Kashisha **said to** Rav Ashi: **And does my Master not hold** in accordance with **this** *halakha* **that was taught** in a *baraita*: **One who wishes to sprinkle** water on the floor of **his house on Shabbat,** where it is otherwise prohibited, **brings a large basin full of water, and washes his face in this corner,** then moves the basin and washes **his hands in this corner, his feet in this corner, and it will eventuate that the** floor of the entire **house is sprinkled by itself** from the water that splashed in a backhanded manner? Rav Ashi **said to him: It did not enter my mind** to employ that method.


###### Shabbat 95a:6
[Shabbat 95a:6](https://torahapp.org/share/book/Shabbat/r/95a:6)

תָּנָא: אִשָּׁה חֲכָמָה מְרַבֶּצֶת בֵּיתָהּ בְּשַׁבָּת. וְהָאִידָּנָא דִּסְבִירָא לַן כְּרַבִּי שִׁמְעוֹן, שְׁרֵי אֲפִילּוּ לְכַתְּחִלָּה.

**William Davidson Edition - English:**
One of the Sages **taught: A wise woman sprinkles** water on the floor of **her house on Shabbat** by washing different vessels in different parts of the house. **And now that we hold in accordance with** the opinion of **Rabbi Shimon,** who maintains that it is permitted to perform an unintentional act on Shabbat, **it is permitted** to sweep and sprinkle water on the floor of a house on Shabbat **even *ab initio*,** because one’s intention is not to smooth the holes in the floor.


###### Shabbat 95a:7
[Shabbat 95a:7](https://torahapp.org/share/book/Shabbat/r/95a:7)

**מַתְנִי׳** הַתּוֹלֵשׁ מֵעָצִיץ נָקוּב — חַיָּיב, וְשֶׁאֵינוֹ נָקוּב — פָּטוּר. וְרַבִּי שִׁמְעוֹן פּוֹטֵר בָּזֶה וּבָזֶה.

**William Davidson Edition - English:**
**MISHNA:** **One who severs** a leaf or a fruit **from** a plant growing in **a perforated flowerpot** on Shabbat **is liable,** as a plant in a flowerpot with holes in it has the legal status of a plant connected to the ground. Picking from it is prohibited due to reaping. **And** one who picks from an **imperforated** pot **is exempt,** but it is prohibited to do so *ab initio*. **And Rabbi Shimon deems** one who does so **exempt in** both **this,** the case of the perforated flowerpot, **and that,** the case of the imperforated flowerpot.


###### Shabbat 95a:8
[Shabbat 95a:8](https://torahapp.org/share/book/Shabbat/r/95a:8)

**גְּמָ׳** רָמֵי לֵיהּ אַבָּיֵי לְרָבָא, וְאָמְרִי לַהּ רַבִּי חִיָּיא בַּר רַב לְרַב: תְּנַן רַבִּי שִׁמְעוֹן פּוֹטֵר בָּזֶה וּבָזֶה. אַלְמָא נָקוּב לְרַבִּי שִׁמְעוֹן — כְּשֶׁאֵינוֹ נָקוּב מְשַׁוֵּי לֵיהּ. וּרְמִינְהוּ, רַבִּי שִׁמְעוֹן אוֹמֵר: אֵין בֵּין נָקוּב לְשֶׁאֵינוֹ נָקוּב

**William Davidson Edition - English:**
**GEMARA:** Abaye raised a contradiction before Rava, and some say **it was** Rabbi Ḥiyya bar Rav **who raised the contradiction before** Rav: **On the one hand,** we learned **in the mishna that** Rabbi Shimon deems **one** exempt in **both** this **case** and that **case.** Apparently, Rabbi Shimon equates **a** perforated **pot with** an imperforated **pot. And** they raised a contradiction: Rabbi Shimon says: The only difference between a perforated **pot** and an imperforated **pot**