SHABBOS - 140b – תולין – פרק עשרים – שבת, קמ ע”ב

One may slide it off the reed; but sliding the reed out of it is forbidden.

משלפא לדידה מקניא - when they spread it out to dry, they push a reed through from sleeve to sleeve; and when he takes it on Shabbos, he should slide it off the reed and not the reed out of it, for the reed is not fit to be moved, since it stands for kindling.

Rava said: And if it is a weaver's implement, it is permitted.

ואם כלי קיואי היא - a weavers' reed, which has the status of a utensil, is permitted.

Rav Chisda said: A bundle of vegetables — if it is fit for animal food, one may move it; and if not, it is forbidden.

Rav Chiya bar Ashi said in the name of Rav: A hanging string of meat may be moved; one of fish is forbidden.

תליא דבשרא - salted meat hung up to dry; and a full rope of it is called talya.

שרי - for it is eaten raw, as umtza.

דכוורי - they are not eaten raw.

Rav Ketina said: One who stands in the middle of the bed is as if he stands on the belly of a woman.

באמצע מטה - in which a man and his wife are accustomed to sleep.

כאילו עומד כו' - for he comes to improper thoughts.

But this is not so.

And Rav Chisda said: A Torah scholar who buys vegetables should buy long ones — a bundle is a bundle, and the length comes by itself.^[1]

לזבין אריכא - a long bundle of long cabbage and of long leeks.

כישא כי כישא - for all the gardeners' bundles are equal in thickness: for all of them the rope with which it is tied is one measure.

ואורכא ממילא - that is, the length of this one, which is longer than its fellow, is his gain.

And Rav Chisda said: A Torah scholar who buys reeds should buy long ones — a load is a load, and the length comes by itself.

קניא - bundles of reeds for firewood.

And Rav Chisda said: A Torah scholar [who does not have much bread] should not eat vegetables, because they stimulate the appetite.

לא ליכול ירקא - raw vegetables: leeks, cerfeuil (chervil), and cress.

משום דגריר ליבא - and make him eat much bread, and he has none.

And Rav Chisda said: I did not eat vegetables when I was poor, nor do I eat vegetables now that I am rich: when poor, because they stimulate the appetite; when rich, because I say: where vegetables would go in, let meat and fish go in.

And Rav Chisda said: A Torah scholar who does not have much bread should not break off small pieces.

לא ליבצע בצועי - morseillonet (nibbling) in Old French: he should not eat now a little of whatever bread he finds, and a little later, for that is no way to be satisfied; rather he should gather it and eat it together.

And Rav Chisda said: A Torah scholar who does not have much bread should not break the bread.

What is the reason? Because he does not do it generously.

And Rav Chisda said: I, at first, would not break the bread until I put my hand into the whole basket and found [in it all that I needed].

מעיקרא - before I became wealthy.

עד דשדאי ידי בכולא מנא - when I would feel in the basket and find much bread in it, I would recite Hamotzi.

And Rav Chisda said: One who can eat barley bread and eats wheat bread transgresses bal tashchis.^[2]

And Rav Pappa said: One who can drink beer and drinks wine transgresses bal tashchis.

But this is not so: bal tashchis of the body takes precedence.^[3]

And Rav Chisda said: A Torah scholar who has no oil should rub himself with ditch water.

דלית ליה משחא - for they would rub their hands with oil before the final washing, to remove the grease.

במיא דחריצי - which collect together, and a thick greenish film grows on them, smooth like oil.

And Rav Chisda said: A Torah scholar who buys raw meat should buy the neck, which has three kinds of meat in it.

אונקא - the neck.

תלתא מיני בשרא - he tastes in it three kinds of flavor: fat, lean, and the sinew of the neck.

And Rav Chisda said: A Torah scholar who buys a linen garment should buy it from Nehar Abba, and have it whitened every thirty days, and it will serve him twelve months of the year — and I am the guarantor.

מדנהר אבא - from that place whose flax is fine.

דמפטיא ליה תריסר ירחי שתא ואנא ערבא - I am guarantor of this, that it will last him a whole year and spare him, so that he will not need to buy a garment.

What is kitonisa? A fine group.

כיתא נאה - a fine garment, fit to seat its owner in a fine company.

And Rav Chisda said: A Torah scholar should not sit on a new mat, for it wears out his clothes.

אציפתא חדתא - a new mat of moist reeds; and the moisture of the reeds wears out the clothes.

And Rav Chisda said: A Torah scholar should not send his clothes to his hostess to wash for him, for it is not proper conduct — perhaps she will see something on it and he will become repulsive to her.

לאושפיזא - to his innkeeper he should not send his garment to be whitened.

דילמא חזיא בהו - a nocturnal emission, and he will become repulsive to her.

Rav Chisda said to his daughters: Be modest before your husbands: do not eat bread in front of your husbands,^[4]

לא תיכלון נהמא באפי גברייכו - for at times she will eat a lot and become unattractive to him.

do not eat vegetables at night,

לא תיכלון ירקא בלילה - because of bad breath.

do not eat dates at night, and do not drink beer at night,

שיכרא ותמרי - loosen the bowels and bring one to break wind.

and do not relieve yourselves where your husbands relieve themselves.

היכא דמפני גברייכו - openly before them in the fields; and even not before them, for he knows his place and your place, and you become repulsive to him when he remembers it.

And when someone calls at the door, do not say: Who is he? but: Who is she?

לא תימרון מנו - who is he, in the masculine: do not accustom your tongues to speak with men.

אלא מני - who is she.

He was holding a pearl in one hand and a kur in the other; the pearl he showed them, and the kur he did not show them until they were distressed, and then he showed them.

נקיט מרגניתא בחדא ידיה וכורא בחדא ידיה - an allusion to a husband's affection: when your husband shows affection and desires you, and holds the one in his one hand and the other in his other hand.

מרגניתא אחוין ליה - show him the one so that his desire increases; but the other do not present to him quickly, so that his desire and affection increase, and he is distressed — then show it to him.

כורא - from the word kur, a smelter's furnace (above, 78a); another explanation: bor, a pit.

One may not soak vetch:^[5]

Our Mishnah is not like this Tanna,

מתניתין - which teaches but one may put it into a sieve.

as it was taught: Rabbi Eliezer ben Yaakov says: One may not pay attention to the sieve at all.

Mishnah

One may sweep out the trough before a fattened ox, and push the fodder to the sides because of the dung — the words of Rabbi Dosa; and the Sages forbid.^[6]

גורפין מלפני הפטם - an ox that is being fattened: one may sweep out the trough before it on Shabbos to put the straw and barley into it, so that dirt not mix in with them and it be disgusted with its food.

ומסלקין תבן שלפניו לצדדין - when it is plentiful, so that it not trample it into the dung.

וחכמים אוסרים - the Gemara explains what they refer to.

One may take from before one animal and put before another animal on Shabbos.

ונוטלין מלפני בהמה זו - barley and straw, and put it before this one; and we do not say that moving it is moving something unfit — rather it is surely fit, for an animal is not disgusted by food taken from before its fellow.

Gemara

They asked: Do the Rabbis disagree about the first clause, or about the last clause, or about both?

ארישא פליגי - about sweeping; and they forbid sweeping, because at times the trough is of earth, and he intends to level holes so that the barley not fall into them.

או אסיפא פליגי - and because it is unfit, since some of it is made disgusting by being trampled under its feet.

Come and hear, as it was taught: And the Sages say: Neither the one nor the other — he may not push it to the sides.

תא שמע - that they disagree about both.

אחד זה ואחד זה - both the sweeping of the trough and the straw before it: he may not push it to the sides.

Rav Chisda said: The dispute is about a trough of earth; but with a trough that is a vessel, all agree it is permitted.

של קרקע - like a small fence they make before an animal and put food inside it, where there is concern about leveling holes.

But regarding a trough of earth, is there anyone who permits? He is leveling holes!^[7]

Rather, if it was said, it was said thus: Rav Chisda said: The dispute is about a trough that is a vessel; but with a trough of earth, all agree it is forbidden.

מחלוקת באבוס של כלי - and the Rabbis made a decree on account of one of earth.

And one may take from before an animal:

One beraisa teaches: One may take from before an animal whose mouth is good and put before an animal whose mouth is bad;

שפיה יפה - it is explained below.

and another beraisa teaches: One may take from before an animal whose mouth is bad and put before an animal whose mouth is good.

Abaye said: Both of them hold that from before a donkey to before an ox we take; from before an ox to before a donkey we do not take.

אידי ואידי - both beraisos hold.

מקמי חמרא לקמי תורא שקלינן - for it does not drool, and what is before it is not made disgusting, and it is fit to put before an ox.

מקמי תורא לקמי חמרא לא שקלינן - for it drools, and it becomes disgusting. And why one calls it here good-mouthed and there bad-mouthed is as it goes on to explain: good-mouthed, for it does not drool; bad-mouthed, for it is not particular in what it eats, since it eats thorns and briars.

And where it teaches: One takes from before an animal whose mouth is good — that is a donkey, which does not drool; and puts before an animal whose mouth is bad — that is a cow^[8]

Tosafos

תלא דבישרא כו' - not as Rashi explains, salted meat hung to dry; for then it should have said this in the chapter Mefanin, for what does it belong here? Moreover, why does it mention tala? Moreover, it is evident above in the chapter Mefanin (Shabbos 128a) that salted fish too is fit as umtza. Moreover, here it deals with moving, and we said above that Rav, regarding muktzeh for moving, holds like Rabbi Shimon. It seems rather like the explanation of the Aruch: it mentions it because of the tala (the hook) without the meat — a hook for meat is not repulsive and may be moved, but one for fish is repulsive and is muktzeh because of repulsiveness. And now the prohibition of the hook fits well, like the vegetable bundle. And Rabbeinu explained to us that a hook for meat usually has the status of a utensil, but one for fish does not — and not on account of muktzeh because of repulsiveness, for our passage does not deal with muktzeh because of repulsiveness. מ"ר.

אבל באיבוס של קרקע דברי הכל אסור - even though we permit sprinkling the floor according to Rabbi Shimon (Shabbos 95a), here it is common to intend to level holes, and we are more concerned that he will intend it.

Notes

1. 1. Bar bei Rav — a Torah scholar. The bundles are sold by thickness, so the extra length is a gain.
2. 2. Bal tashchis — the prohibition of wasting something useful.
3. 3. Preserving one's health takes precedence, and wine is healthier than beer.
4. 4. Rav Chisda's advice to his daughters on preserving their modesty and their husbands' affection.
5. 5. The Mishnah (Shabbos 140a): one may not soak vetch nor rub it, but one may put it into a sieve.
6. 6. Pitom — an ox being fattened.
7. 7. Leveling holes in the ground is a form of building.
8. 8. The text continues on 141a.