TALMUD-MOED-SHABAT-8

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Babylonian Talmud:

Tractate ShabbathFolio 76a

R. Eleazar said: This does not agree with R. Simeon b.

Eleazar. For it was taught: R. Simeon b. Eleazar stated a

general rule: That which is not fit to put away, and such is

not [generally] put away, yet it did become fit to a certain

person

1

and he did put it away; then another came andcarried it out, the latter is rendered liable through the

former’s intention.

MISHNAH . HE WHO CARRIES OUT A COW’S

MOUTHFUL OF STRAW, A CAMEL’S MOUTHFUL OF

PEA-STALKS [’EZAH], A LAMB’S MOUTHFUL OF

EARS OF CORN, A GOAT’S MOUTHFUL OF HERBS,

MOIST GARLIC OR ONION LEAVES TO THE SIZE OF

A DRIED FIG, [OR] A GOAT’S MOUTHFUL OF DRY[LEAVES], [IS CULPABLE].2 AND THEY DO NOT

COMBINE WITH EACH OTHER,3 BECAUSE THEY

ARE NOT ALIKE IN THEIR STANDARDS.

GEMARA. What is ’EZAH? — Said Rab Judah: The stalks

of certain kinds of peas.

When R. Dimi came,4 he stated: If one carries out a cow’s

mouthful of straw for a camel, — R. Johanan maintained:He is culpable: R. Simeon b. Lakish said: He is not

culpable. In the evening R. Johanan ruled thus, [but] in the

morning he retracted. R. Joseph observed: He did well to

retract, since it is not sufficient5 for a camel. Said Abaye to

him: On the contrary, logic supports his original view, since

it is sufficient for a cow.6 But when Rabin came,7 he said:

If one carries out a cow’s mouthful of straw for a camel, all

agree that he is culpable. Where do they differ: if onecarries out a cow’s mouthful of pea-stalks for a cow,8 and

the reverse was stated: R. Johanan maintained: He is not

culpable; Resh Lakish maintained: He is culpable. R.

ylonian Talmud: Shabbath 76 http://halakhah.com/shabbath/shabbath_76.html#chapter_viii

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Johanan maintained; He is not culpable: eating through

pressing need is not designated eating. Resh Lakish

maintained, He is culpable: eating through pressing need is

designated eating.

A LAMB’S MOUTHFUL OF EARS OF CORN. But it was

taught: As much as a dried fig? — Both standards areidentical.

MOIST GARLIC OR ONION LEAVES TO THE SIZE OF

A DRIED FIG, [OR] A GOAT’S MOUTHFUL OF DRY

LEAVES. AND THEY DO NOT COMBINE WITH EACH

OTHER, BECAUSE THEY ARE NOT ALIKE IN THEIR

STANDARDS. R. Jose b. Hanina said: They do not

combine for the more stringent, but they do combine for the

more lenient [standard].9 Yet can anything combine whentheir standards are not alike?10 But surely we learnt: A

garment11 three [handbreadths] square, a sack 12 four

square, a hide five square, and [reed] matting six square

[are susceptible to uncleanness as midras].13 Now it was

taught thereon: A garment, sacking, a hide, and matting

combine with each other.14 And R. Simeon observed:

What is the reason? Because they are liable to the

uncleanness of sitting.15 Thus the reason is that they areliable to the uncleanness of sitting;16 but whatever is not

liable to the uncleanness of sitting is not so? — Said Raba:

To Part b

Original footnotes renumbered.

He found a use for it.1.

These are the respective minima to which value is assigned, and

for which a penalty is incurred. Each is the minimum which willsatisfy the animal whose food it is. Moist garlic or onion leaves

are fit for human consumption, hence the standard of a dried fig,

which is the minimum for all human food.

2.

To make up the minimum.3.

V. p. 12, n. 9.4.

Lit., ’fit’.5.

And since it is cow’s fodder, that is the determining factor,

notwithstanding that he carries it out for a camel.

6.

V. p. 12, n. 9.7.

This is not a cow’s usual food, and it eats it only when nothing

else is obtainable.

8.

The commodity whose standard is greater does not combine

with that whose standard is lesser to make up that lesser

9.


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quantity, but the latter does combine with the former to make up

the greater quantity. That which requires a lesser quantity is

naturally more stringent.

Even for the more lenient?10.

I.e., a piece of cloth.11.

A rough material, as of goats hair.12.

v. p. 312, n. 9.13.

When joined to make up the requisite minimum, they aresusceptible to midras.

14.

I.e., the uncleanness caused by a zab’s (q.v. Glos.) sitting upon

them when pieced together. That is because one may employ

them thus for patching up a saddle.

15.

And having that in common, they can naturally combine.16.

Tractate List

Shabbath 76b

Here too they are fit for patterns.1

MISHNAH . HE WHO CARRIES OUT [HUMAN]

FOODSTUFFS TO THE SIZE OF A DRIED FIG IS

LIABLE, AND THEY COMBINE WITH EACH OTHER,

BECAUSE THEY ARE EQUAL IN THEIR

STANDARDS, EXCEPT THEIR SHELLS, KERNELS,STALKS, HUSKS2 AND COARSE BRAN.3 R. JUDAH

SAID: EXCLUDING THE SHELLS OF LENTILS,

BECAUSE THEY ARE BOILED TOGETHER WITH

THEM.4

GEMARA. Now, do not husks and coarse bran combine

[with the grain or flour]? But we learnt: Just over five

quarters of flour are liable to hallah,5 [including] that itself

[sc. the flour], the husks and the bran?6 — Said Abaye:

That is because a poor man eats his bread [baked] of

unsifted dough.7

R. JUDAH SAID: EXCLUDING THE SHELLS OF

LENTILS, BECAUSE THEY ARE BOILED TOGETHER

WITH THEM. Only lentils, but not beans? But it was

taught, R. Judah said: Excluding the shells of beans and

lentils. — There is no difficulty: The one refers to new[beans],8 the other to old. Why not old ones? Said R.

Abbahti: Because they look like flies in the dish.9


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CHAPTER VIII

MISHNAH . HE WHO CARRIES OUT [RAW] WINE,

[THE STANDARD IS THAT IT BE] ENOUGH FOR THE

MIXING OF A CUP;10 MILK, AS MUCH AS IS

QUAFFED AT A TIME; HONEY, SUFFICIENT TOPLACE ON A SCAB;11 OIL, AS MUCH AS IS

REQUIRED TO RUB IN A SMALL LIMB; WATER,

ENOUGH FOR RUBBING COLLYRIUM;12 AND ALL

OTHER LIQUIDS, [THE STANDARD IS] A

REBI’ITH;13 AND ALL WASTE WATER,14 A REBI’ITH.

R. SIMEON SAID: [THE STANDARD FOR] ALL

THESE IS A REBI’ITH, ALL THESE MEASURES

HAVING BEEN STATED ONLY IN RESPECT OFTHOSE WHO PUT THEM AWAY.15

GEMARA. A Tanna taught: Enough for the mixing of a

full-measured16 cup. And what is a full-measured cup? The

cup of benediction.17 R. Nahman said in Rabbah b.

Abbuha’s name: The cup of benediction must contain a

quarter of a rebi’ith [of raw wine], so that it may be mixed

and amount to a rebi’ith. Said Raba, We too

- To Next Folio -

Original footnotes renumbered.

These can be pieced together to serve as a commercial pattern or

sample of one’s ware.

1.

Or, thin bran (Levy, Worterbuch).2.

These are not eaten, and consequently do not combine with the

edible foodstuffs.

3.

Hence they count as foodstuffs too, and are excluded from theexception.4.

v. supra 15a for notes.5.

Thus they do combine.6.

But with respect to the Sabbath bread of better quality is

required before liability is incurred.

7.

Their shells combine.8.

The peel of old beans goes black and when in the dish looks like

flies.

9.

Wine had to be mixed with water before it could be drunk.10.

Rashi offers two interpretations: (i) the sore spot on the backs of horses or camels, caused by the chafing of the saddle; (ii) a

bruise on the hand or foot.

11.

An eye-salve. Rashi: to rub it over and cause it to dissolve. — 12.


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So that it can be applied to the eye in liquid form.

v. Glos.13.

Any dirty liquid that must be poured out.14.

v. supra 75b, p. 359, n. 6. Here Rashi explains: These measures

are less than a rebi’ith, and only one who actually put away that

quantity and then carries it out is liable to a sin-offering. Tosaf.

on 75b s.v. [H] accepts Rashi’s explanation a.l. and rejects the

present one.

15.

Lit., ’fair’.16.

Grace after meals. It is sometimes recited over a cup of wine,

which must be a full-measured rebi’ith, i.e., full to the very

brim.

17.

Tractate List


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