תלמוד על שבת 20:1

The argument of Rebbi Eliezer seems inverted. Since there³²It seems that this argument should be placed in Chapter 17 since “there” refers to the Mishnah 20:1 here, but “here” refers to Mishnah 17:7. Since it was determined at the end of the preceding paragraph that R. Eliezer refers to a new sieve, which is used for the first time on the holiday, he should be more restrictive in this case than with regard to the closure of the window which was tied there from before the holiday., where he qualifies it as an implement, you say that it is permitted, here, where he does not qualify it as an implement, not so much more? Rebbi Ḥinena said, Rebbi Eliezer parallels Rebbi Jehudah³³Since R. Jehudah was the student of his father R. Ilai who had been R. Eliezer’s student, the chronologically correct statement would be that R. Jehudah formulated the teachings of R. Eliezer. Babli 137b., as it was stated in the name of Rebbi Jehudah: Also they permitted preparations for making food³⁴Since Mishnah 20:1 speaks about preparation of food, the disagreement between R. Eliezer and the Sages has nothing to do with the rules of the Sabbath; it is about the rules of the holiday, whether the biblical permission to prepare food is to be interpreted strictly as allowing only preparation of food or also preparations of utensils used for the preparation of food.. Rebbi Aḥa in the name of Rebbi Abba: Following him who permits, only from above³⁵This refers back to the Tosephta quoted in the preceding section. It is forbidden to erect a tent, but on a holiday it is permitted to lower the cover but not to spread it higher; cf. Babli Eruvin 101a.. As the following: In the days of Rebbi Jehudah ben Pazi there was a festive meal³⁶Aramaic רבע corresponds to Hebrew רבץ “to lie down comfortably”; a dinner served on couches, not in a house but under a portico, which needs a shield from the sun. in the House of Study. They spread a canopy the day before over four cubits³⁷4 cubits wide over the portico.; the next day they were extending it over everything. They were of the opinion that this followed the words of Rebbi Jehudah ben Pazi. They investigated and found that it was not according to Rebbi Jehudah ben Pazi’s opinion unless it was spread over most of it³⁸Then it is no longer considered making a tent but rather extending a cover.. Rebbi Ḥiyya in the name of Rebbi Joḥanan: He who sets up tents on the Sabbath is liable because of building³⁹Babli 138a.. Rebbi Zeˋira said, he only is spreading and folding it on the Sabbath. Rebbi Abba bar Cohen asked before Rebbi Yose, what is the rule for a spread over a chest? He told him, since it was spread the day before he is like one who unlocks and locks on the Sabbath.

²⁵A slightly garbled version of this text is in Demay 7:5 (Notes79–95, ל). Rebbi ²⁶In Demay, R. Isaac bar Eleazar. Eleazar said, a person can say on a Friday, this shall be heave tomorrow²⁷A person may not be pure for heave on Friday but he may be pure on the Sabbath. If his impurity (or that of his vessel) was removed by immersion in a miqweh he still contaminates holy things but not profane food until the next sundown (Lev. 22:7). Hence, he must keep his food in profane state until nightfall. But at nightfall it will be Sabbath and he will not be permitted to change the status of food and separate heave and tithes. He must make a declaration on Friday to separate heave on the Sabbath automatically., but nobody can say on the Sabbath, this shall be heave tomorrow. Rebbi Yose ben Rebbi Abun said, nobody can say on a Friday, this shall be heave tomorrow. A Mishnah disagrees with Rebbi Yose ben Rebbi Abun:²⁸Ṭevul Yom 4:4. The exact text of the Mishnah reads: “If a vessel which was immersed that day {and will be pure only after sundown} was filled from an amphora with ṭevel tithe, if he said that its contents should be heave of the tithe after nightfall, then this is heave of the tithe. If he said that it should be eruv, he did not say anything.” Tithe can be ṭevel only if the heave of the tithe was not taken; hence, ‘heave’ in our text should always mean ‘heave of the tithe” as in the Mishnah. “If a vessel²⁹Greek λάγυνος, ὁ, “flask”, Latin lagena, lagaena, lagona, lagoena, -ae, f. “large earthen vessel with neck and handles; flask, bottle”. was immersed that day and somebody filled it from an amphora with ṭevel tithe, if he said³⁰On Friday., its contents should be heave [of the tithe] tomorrow, i. e., after nightfall, then this is heave. If he said, that should be eruv³¹Either an eruv to turn a common courtyard or dead-end street into a private domain or one to move the Sabbath boundary. The eruv must be deposited on Friday afternoon and be at the right spot at sundown, so that its owner can acquire the Sabbath rest at that spot. But in our case, at sundown the wine is still ṭevel; since it cannot be eaten it is not food, and the eruv is invalid., he did not say anything.” Explain it if he transgressed³²R. Yose ben R. Abun would agree that if someone incorrectly followed R. Eleazar’s prescription the declaration was valid.. But Rebbi Ḥiyya stated: “He says,³³There is a baraita in which R. Ḥiyya presents the text of the declaration to be recited in the case considered by R. Eleazar. R. Ḥiyya unconditionally permits the declaration.” and you say, if he transgressed? Rebbi Yose ben Rebbi Abun retracted that. What is to be done³⁴What is the text of R. Ḥiyya’s declaration?? “From before I shall separate it.³⁵When I separate it (on the Sabbath), the separation shall be valid from the moment of declaration (on Friday).” Think about it, if it was pure heave, “from before I shall eat it.³⁶If a Cohen makes the declaration, he may say so since then he does not have to separate once it was declared to be heave. If another person makes the declaration, he may say: From the moment that a Cohen eats it.” Think about it, if it was impure heave, “from before I shall deposit it in a corner.³⁷Since impure heave must be burned, which is forbidden on the Sabbath, the only thing one can do with impure heave on the Sabbath is putting it away so that it should not be used.”

²⁴⁷This text also appears in Šabbat Chapter 20 (17c line 35). The parallel in the Babli is in Šabbat 138a where the argument of R. Ze`ira is quoted in his name but the introductory statement is in the name of Rav Cahana. In Šabbat, the original author is Samuel, not Rav. This may be a lectio difficilior since Rav Ḥiyya bar Ashi was a companion of Rav; but if Rav Cahana is Cahana, the stepson of Rav, it would represent a Babylonian tradition. Rebbi Ze`ira, Rav Ḥiyya bar Ashi in the name of Samuel: One who filters is liable because of selecting. Rebbi Ze`ira said, it is more reasonable that it should be because of sifting. Rebbi Jonah and Rebbi Yose both said, at the start we were saying that Rebbi Ze`ira said it correctly, since as in sifting the flour is below and the farina²⁴⁸The coarser pieces. on top, so in filtering wine the wine is at the bottom and the yeast on top; but we were not saying anything. Why? Because the category of selecting was permitted, the category of filtering was permitted²⁴⁹On a holiday, as shown later from Mishnaiot.. The category of selecting was permitted: “he selects normally, on his chest, or from a pot”. Also the category of filtering was permitted, “on a holiday one puts into one which was hanging²⁵⁰Mishnah Šabbat 20:1. According to the anonymous majority on a holiday one may not put a filter on top of a barrel because this is an activity not covered by the general permission to prepare food, but if the filter already was in place one may filter wine on a holiday.”. But the category of sifting was not permitted. As Rebbi Ḥanina bar Yaqe said in the name of Rav Jehudah, One does not re-sift the flour but one may pass it through the back of the sieve²⁵²Filtering.. If you say it is because of sifting, it²⁵³Tosephta Megillah 1:7. should be forbidden. Rebbi Yose ben Rebbi Abun said, it does not follow Rebbi Jehudah, for it was stated in the name of Rebbi Jehudah, also preparations for making food are permitted²⁵³Tosephta Megillah 1:7.. There is a question about the following: following the rabbis, may one re-sift the flour through the back of the sieve?