Translation:Talmud/Seder Moed/Tractate Shabbat/146b

lest an ichneumon [should enter and kill a chicken]. And some say [that holes] should not [even] be enlarged [because] it might be that one did not make the hole [in a chicken-coop] large enough, and would come to enlarge it. R. Na'hman taught in the name of R. Johanan: The Halakha remains according to Some who Say.

“And all agree, that a hole which had been stopped up may be reopened.”

Said R. Jehudah in the name of Samuel: This was said only in the case of where [a hole had been stopped] to preserve [the aroma of the wine], however, [if the hole was stopped up in order] to strengthen [the cask], it is forbidden [to reopen]. What is meant by preserving, [and] what is meant by strengthening? Said R. Hisda: "[If the hole was] on top of the cask, it was for the purpose of preserving; [but if] at the bottom of the cask, it was for the purpose of strengthening." Rabha said: "[If it was] at the bottom of the cask, it was also only for the purpose of preserving; and what is meant by strengthening? [Only] if the hole was stopped up underneath the lees [of the wine]."

Said Abaye to Rabha: We have learned [a Baraitha] that assists you: A closed house has four cubits. [If] he breached its boards, he does not have four cubits. A closed house does not defile all around it. [If] he breached its boards, it defiles all around it.

[Concerning inserting] a faucet [into a cask]: Rabh prohibits [it], and Samuel permits [it]. [Concerning] cutting a fresh hole [in the cask for the purpose of inserting a faucet] all do not differ, [agreeing] that it is prohibited, [and concerning] replacing [the faucet, if once removed], all do not differ, [agreeing] that it is permitted. They differ [only] when a hole had already been made [in the cask before the Sabbath], but it was not quite fit [for the faucet]. Those who say that it is prohibited, do so as a precaution lest one cut a fresh hole, while those that permit [this] to be done [say] no precautionary measure is necessary.

This is like [the following difference between] Tanaim: [We have learned:] A screw must not be fitted on a festival, much less on a Sabbath; [but] if it fall out it may be replaced on Sabbath, and so much more on a festival; and R. Yashia makes the ordinance more lenient. What does R. Yashia make more lenient? Shall we assume, that he refers to the first part [and permits a screw to be cut]? In that event, he would be improving a vessel [and that is certainly not allowed]! Shall we assume, on the other hand, that he refers to the second part; the first Tana alone permits this! We must say, therefore, that they differ when [the screw] was already cut, but did not quite fit. One says it is [prohibited as] a precaution, while one says no precautionary measure is necessary. R. Shesha the son of R. Idi in the name of R. Johanan said: "The Halakha prevails according to R. Yashia."

"But if it was already perforated," etc.

[To fill it up with] oil, Rabh prohibits and Samuel permits. [According to] the one who prohibits, we decree [as a precaution] lest [he fill it with] wax. And the one who permits does not deem a precautionary measure necessary. Said R. Samuel bar bar Hana to R. Joseph: "Thou hast told us distinctly in the name of Rabh, [that] oil is permitted." Answered [R. Joseph]: "Thou hast caught me in a trap."

Said Samuel: "The leaf of myrtle must not [be put in the bunghole of a cask, so that the wine flow over it]." What is the reason? R. Yimar of Diphti said: "As a precaution lest a groove (channel) [be made]." R. Ashi said: "As a precaution lest [the leaf] be broken off [from its stem]." What [difference] is there between them? The [difference] between them is in the case of [a leaf] that had already been broken off [from its stem]. [The precautionary measure of R. Yimar remains, while that of R. Ashi falls to the ground of itself.]

[Is it permitted] to wrap one's self in a bolster in public ground and bring it into private ground? Rabh prohibits [this] and Samuel permits [it]. If [the bolster] were soft [and could be folded], they do not differ, all [agreeing] that it is permitted. If it were hard [and could not be folded], all do not differ, [agreeing] that it is prohibited. They differ only concerning [a bolster that was neither soft nor hard, but] a medium [between the two]. The one who prohibits [says, that] it appears like a burden [and should not be carried], while the one who permits [holds that] it does not appear like a burden [and may be carried]; and the opinion just ascribed to Rabh was not stated by him expressly, but was merely inferred from [the following incident]: "Rabh came to a certain place [and found] that he lacked room; so he went out and sat in a lane (unclaimed ground), [and when] a bolster was brought to him he would not sit down [on it]. Those who saw this inferred therefore that he did not hold it to be permissible." And this was not so. For Rabh had it proclaimed that a bolster was allowed to be used, but in honor of our masters [who were with him] he would not sit down on [that bolster]. And who were they (those masters)? R. Kahana and R. Assi.

MISHNA: One may put cooked victuals into a cave (or cellar) for the purpose of preserving them; also put clean water (contained in a vessel) into water that is not drinkable, in order to keep it (the former) cool; likewise cold water (in a vessel) into hot water, in order to warm the former. One whose clothes have dropped into the water while on the road, may unhesitatingly go on with them. As soon as he arrives at the outmost court (of the city or village), he may spread his clothes in the sun to dry, but he must not do this publicly.

GEMARA: [Is this not] self-evident? One might say, that there should be a precaution against grading (smoothening) any incavations [that might be in the cave]; hence we are told [that such is not the case].

"And the clean water into water that is not drinkable," [etc.]

[Is this not] self-evident? [Yea; but] this is taught on account of the later clause [in the Mishna, i.e.,] and [putting] the cold water into hot. Is this also [not] self-evident? One might say, that this should be [prohibited as] a precaution lest one also put [a vessel containing cold water] into glowing cinders [to warm]; so we are told [that such a precaution is not necessary].

"One whose clothes have dropped into the water," etc.

Said R. Jehudah in the name of Rabh: "All things which the sages forbade on account of causing suspicion among the people (that one is committing a wrongful act) should not be done, [not only publicly, but] even in the innermost recesses of one's rooms." [Is this not contradictory to] our Mishna, which says, [that] one may spread them (his clothes) in the sun, but not publicly? This is [a difference between] Tanaim, for [in reference to this Mishna] we have learned [in a Boraitha]: One may spread them in the sun, but not publicly. R. Eliezer and R. Simeon prohibit [even when not done publicly].

Said R. Huna: