Tuesday, September 06, 2005

Rif Shabbat 51a {Shabbat 128a continues ... 128b}


{Shabbat 128a continues}
Bundles of straw, bundles of branches, and bundles of young shoots, if one prepared them as animal fodder, may be handled; if not, they may not be handled. Rabban Shimon ben Gamliel said: Bundles which can be taken up with one hand may be handled; with two hands, may not be handled. As for bundles of si'ah {Jastrow: a plant classified with hyssop. Satureia Thymbra (savory)}, hyssop and koranith {Jastrow: thyme or origanum}: if they were brought in for fuel, one must not draw on them [for food] on Shabbat; and he may break [it] with his hand and eat [thereof], provided that he does not break it with a utensil. And he may crush it and eat, provided that he does not crush a large quantity with his hands {our gemara: a utensil} - these are the words of Rabbi Yehuda. But the Sages maintain: He may crush [it] with the tips of his fingers and eat, provided, however, that he does not crush a large quantity with his hands in the [same] way as he does on weekdays; the same applies to ammitha, the same applies to higgam [rue], and the same applies to other kinds of spices.

What is ammitha? Ninya {Jastrow: Bishop's weed. Rashi: mint.}
[What is] si'ah? Rav Yehuda said: Si'ah is zithre {Satureia -- see above}. ezov is abratha [hyssop]; koranith is what is called koranitha.

And the halacha is not like Rabban Shimon ben Gamliel, for we establish like the stam Mishna.

It was stated {by Amoraim}:
Raw meat {our gemara: salted meat} may be handled on Shabbat. Unsavory meat {תפוח. Rashi says that tafel and תפוח both mean unsalted. But this is from a girsa opposite "salted." Soncino takes the word תפוח on the next amud to refer to putrid meat, which firstly, is the girsa we have here in the Rif, and which the Rif associates with this statement.}:

Rav Huna said: It may be handled.
And Rav Chisda said: It may not be handled.

And the halacha is like Rav Huna, for Rav Chisda was a student before Rav Huna; and furthermore, Rav Huna is like Rabbi Shimon, whom we hold like; and furthermore, there is a brayta like him, for the Sages learnt {in a brayta}: Bones may be handled because they are food for dogs;
{Shabbat 128b}
putrid meat, because it is food for beasts; uncovered water, because it is fit for a cat. Rabban Shimon ben Gamliel says: It may not be kept at all, because of the danger.

{Shabbat 128a}
The Sages learnt {in a brayta}: Salted fish may be handled; unsalted fish may not be handled; raw meat {our gemara: just meat}, whether unsalted or salted, may be handled.

{Shabbat 128b}
Rav Yehuda said {in our gemara, he cites Rav}: If an animal falls into a dyke, one brings pillows and bedding and places [them] under it, and if it ascends it ascends.
And even though he thus nullifies a vessel from its readiness {for use}.
What is the reason?
Nullifying a vessel from its readiness {on Shabbat} is Rabbinic, and [the avoidance of] suffering of animals is Biblical. And the Biblical comes and pushes off the Rabbinic.

And these words are where it is otherwise impossible to provide it with sustenance there in its place, but if it is possible to provide it with sustenance there in its place, and it is sufficient.

{This implies} we may only push [it], but not make it walk.
We have learnt this.
For the Sages learnt {in a brayta}: An animal, beast, or bird may be made to walk in a courtyard, but not a fowl {tarnegolet}.

The Sages learnt {in a brayta}: An animal, beast, and bird may not be carried in a courtyard, but we may push them until they enter.

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