Source: http://halakhah.com/shabbath/shabbath_138.html
Timestamp: 2019-04-26 02:30:38+00:00

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Rather said Abaye: It is [forbidden] by Rabbinical law, in order that one should not act in the very way he acts on weekdays.
On what grounds is he warned?7 — Rabbah said: On the grounds of selecting;8 R. Zera said: On the score of sifting.9 Rabbah said, Reason supports my view: What is usual in selecting? One takes the edible matter and leaves the refuse, so here too he takes the edible [the wine] and leaves the refuse. R. Zera said, Reason supports my view: what is usual in sifting? The refuse [remains] on top whilst the edible matter [falls] below, so here too, — the refuse [remains] on top whilst the edible matter [drops] below.
Gud is a broad leather bag into which wine or milk was poured. It was stretched out at night tent-wise for the liquid to cool in the night air.
Rashi: whose top is a handbreadth in width. Alfasi and Maim.: whose top is less than a handbreadth in width.
Jast. Tosaf.: a framework over which the leather seat was stretched; this is like the making of a tent.
If they have fallen. The covers or tops of these are permanently spread, so no 'tent' is made.
This was a kind of ornamental headdress containing a picture of Jerusalem; v. supra 59b.
Abaye's reasoning is difficult to follow unless he means that R. Eliezer was altogether ignorant of R. Meir's view (Tosaf. and marginal Gloss.).
A deliberate offence is not punishable unless the transgressor is previously warned that his proposed action is forbidden on such and such a score; in the case of the violation of the Sabbath he must be advised under what category of labour his action is prohibited. The selection here is in regard to the straining of wine.
He is warned that straining is tantamount to selecting.
V. supra 73a for these two labours.
Tent-wise over a pole. the ends being fastened to the ground, so that the whole forms a tent under which he can lie (R. Han.).
Because the top or roof of this improvised tent is less than a handbreadth in width.
The sheet was already on the pole from before the Sabbath, and a thread or cord was attached thereto by means of which it might be pulled down. When it is pulled down one merely adds to a temporary or improvised tent, and this Baraitha permits it-.
V. supra p. 695, n. 6.
Inhabitants of Carmania, a province of the ancient Persian empire, with the capital Carmana. Others: a frame used by vendors of linen garments. On both translations the frameworks were such that they were taken apart and then set up; this constitutes a forbidden labour.
I.e., one about which a cord was wound, and which he permits in this passage.
V. p. 695, n. 8.
It is not a 'tent', since it has no roof.
A bridal bed may be set up and it may be dismantled.1 R. Shesheth son of R. Idi said: That was said only where its roof is not a handbreadth [in width],2 but if its roof is a handbreadth, it is forbidden. And even if the roof is not a handbreadth, this was said only where there is not [the width of] a handbreadth within three [handbreadths] from the top; but if there is a handbreadth within three from the top. it is forbidden. And this is said only if its slope is less than a handbreadth, but if its slope is a hand breadth, the slopes of tents are as tents.3 And it was said only if it does not descend a handbreadth below the bed; but if it descends a handbreadth below the bed, it is forbidden.
Rami b. Ezekiel sent to R. Huna: Tell us, pray. those well-favoured dicta which you told us [formerly] in Rab's name, two about the Sabbath and one about Torah. He sent [back] to him: As to what was taught, It is permitted to stretch the leather bag9 by its thongs,10 Rab said: They learnt this only of two men; but [if done] by one man, it is forbidden.11 Abaye said: But a canopy. even [if stretched] by ten men, is forbidden, [for] it is impossible that it shall not be somewhat stretched.
'[And one about] Torah': for Rab said: The Torah is destined to be forgotten in Israel, because it is said, Then the Lord will make thy plagues wonderful:14 now, I do not know what this wonder is, but when it is said, Therefore, behold, I will proceed to do a wonderful work among this people, even a wonderful work and a wonder [and the wisdom of their wise men shall perish],15 it follows that this wonder refers to Torah.
v. p. 696. n. 6; also T.A. II, p. 457. n. 311, where it is understood as a sedan chair or litter.
It being spread over a very narrow pole.
Hence it is forbidden. By 'its slope' is meant the distance at the base from the vertical. Obviously such is unfit for use, and Rashi observes that a bridal bed was not for sleeping. This is unsatisfactory, and Tosaf. suggests other interpretations but rejects them too as equally unsatisfactory. V. 'Er. 102a (Sonc. ed., p. 709. n. 15).
Jast.: A felt cap with a shade in front.
It may not be worn on the Sabbath, as it technically forms a tent.
He winds it about his head so as to protrude this distance.
Read with Asheri, is it too forbidden'?
Rashi: In the latter case a peaked cap is forbidden, not as a 'tent' but lest the wind blow it off and he come to carry it.
V. p. 695. n. 5.
The interdict supra a is only where it is unprovided with thongs or straps.
Rashi: two men do not stretch it well; but one person is forced to tie one end to a stake, stretch it, and then tie the other end to another stake, whereby it becomes a tent. Rashi however is dissatisfied with this explanation and states that he does not understand it, nor are other commentators more satisfactory.
The shafts are the four feet upon which it stands.
Which is labour. But the first view is that it can stand well enough with one shaft missing to make this fear unlikely.
Whither R. Johanan b. Zakkai transported or founded an academy after the destruction of the second Temple. Vineyard' is a metaphor for the academy, because the scholars sat in rows like vines, J. Ber. IV, 1. The time referred to here is probably that of the Hadrianic persecutions.
The designated time of redemption, when the Messiah will appear. Tosaf. finds the analogy for this interpretation in Ezra I.
Lev. XI, 34. Surely the Written Law will be available.
V. p. 55. n. 6.
Sherez, which defiles utensils and food.
The sherez touches the oven, which in turn touches the bread, The Rabbis could not imagine complete forgetfulness even of the Mishnah.
For immediately the sherez enters the air space of the oven, even before it actually touches it, it defiles, hence one should regard the sherez as though completely filling it.
But if the sherez were regarded as completely filling the oven, utensils therein too should be unclean, as though they touched the sherez, for direct contact therewith does defile them. Thus in the future it will be doubtful whose view, R. Adda b. Ahabah's or Raba's, is correct.

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