Rif Shabbat 48a {Shabbat 124a continues ... 124b}

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48a

{Shabbat 124a}

"ALL UTENSILS MAY BE HANDLED WHETHER REQUIRED":
Whay is meant by REQUIRED and what is meant by NOT REQUIRED.
Rava said: An item whose function is permitted, whether for the purpose of itself or for the purpose of its place, {and} even from the sun to shade - is permitted. An items whose {usual} function is prohibited, for the purpose of itself or for the purpose of its place, yes; from sun to shade, no.

{Shabbat 124b}
And even Rav holds by this of Rava, for Rav said: [Moving] a hoe lest it be stolen is unnecessary handling, and is forbidden. Thus only when it is in order that it should not be stolen, but if it is required for itself or its place is required, it is permitted.

Rav Mari bar Rachel had some pillows lying in the sun. He came before Rava.
He said to him {Rava}: May these be moved?
He {Rava} said to him: It is permitted, for they are fit for you {to use}.
"I have others."
"It is fit for guests."
"I have also for guests."
He {Rava} said to him: You have revealed your opinion that you do not agree with with me, but rather you hold like Abaye {our gemara: Rabba}; to all others it is permitted, but to you it is forbidden.
Therefore they are fit to sit upon to all who enter and come.

Rabbi Abba cited Rabbi Chiyya bar Ashi who cited Rav: brushes of cloth {מכבדות של מילת - Soncino translates "table brushes made of cloth - used for brushing the table of crumbs, which is permitted - but this will not be how the Rif renders it} may be handled on Shabbat, but those of palm[-twigs] {Soncino: used for sweeping the floor, which is forbidden}, no. And so did Rabbi Eleazar say. {following the gemara's emendation of what Rabbi Eleazar said.}

And these words are regarding {moving} from the sun to the shade, but for the purpose of itself or for the purpose of its place, even of palm[-twigs] are permitted, for it is established for us that anything whose function is prohibited, it is permitted to move them for the purpose of itself or for the purpose of its place, but from sun to shade, no.

By way of explanation, מכבדות של מילת are such as the tail of a fox and the like which one sweeps with them vessels {clothing?} of מילת {cloth}. And now that we establish like Rabbi Shimon who says that something which was not intended {davar sheAin mitkavein} is permitted, we will say that {even} brushes of palm[-twigs] are items whose function is permitted, and so even from the sun to the shade is permitted.

MISHNA:
ALL UTENSILS WHICH MAY BE HANDLED ON THE SABBATH, THEIR FRAGMENTS MAY BE HANDLED TOO, PROVIDED, HOWEVER, THAT THEY CAN PERFORM SOMETHING IN THE NATURE OF WORK.
[THUS]: THE FRAGMENTS OF A KNEADING TROUGH [THAT CAN BE USED] TO COVER THE MOUTH OF A BARREL THEREWITH, [AND] THE FRAGMENTS OF A GLASS, TO COVER THEREWITH THE MOUTH OF A CRUSE.

R. JUDAH MAINTAINED: PROVIDED THAT THEY CAN PERFORM SOMETHING IN THE NATURE OF THEIR OWN [FORMER] WORK;
[THUS:] THE FRAGMENTS OF A KNEADING TROUGH, TO POUR A THICK MASS THEREIN; OR OF A GLASS, TO POUR OIL THEREIN.

Gemara:
Rav Yehuda cited Shmuel: The controversy is only if they were broken on Shabbat {following the gemara's emendation of Rav Yehuda's statement}, for one Master holds that they are mukhan {since when Shabbat came in they were fit for use}, and permitted, whilst the other Master holds that they are nolad {since they came into this state on Shabbat} and forbidden.
But if they were broken from erev Shabbat, all would say they are premitted, since they were "prepared" for another function while it was yet day {on Friday}.

And the halacha is like the first Tanna {that it is provided they are fit for any type of work, and not like Rabbi Yehuda, who said only for the same type of work}.

And the Baal Halachot cited Rav Tzemach Gaon