Shabbat 15

Chapter 15

א אֵלּוּ קְשָׁרִים שֶׁחַיָּבִין עֲלֵיהֶן, קֶשֶׁר הַגַּמָּלִין וְקֶשֶׁר הַסַּפָּנִין. וּכְשֵׁם שֶׁהוּא חַיָּב עַל קִשּׁוּרָן כָּךְ הוּא חַיָּב עַל הֶתֵּרָן. רַבִּי מֵאִיר אוֹמֵר, כָּל קֶשֶׁר שֶׁהוּא יָכוֹל לְהַתִּירוֹ בְאַחַת מִיָּדָיו, אֵין חַיָּבִין עָלָיו:

1 These are the knots that one is liable for: the knot of the camel drivers and the knot of the mariners. [The camel drivers bore a hole in the camel's nose, place a thong there and tie it with a permanent knot. Likewise, a hole is bored in the bow of the boat, and a rope placed there and tied with a permanent knot which is never untied — comparable to the knots of the curtain threads which became undone in the tabernacle. For a permanent knot which is not the work of a craftsman, or for the work of a craftsman which is not a permanent knot, one is exempt, but it is forbidden. One is not liable until it be both permanent and the work of a craftsman. And if it is neither, it is permitted ab initio.] And just as one is liable for tying it, so is he liable for untying it. [For the chilazon trappers had to untie their net knots in order to shorten or broaden the nets.] R. Meir says: Any knot that [was not tightened so that] one can untie it with one of his hands, he is not liable for, [even if he intended it to be permanent. The halachah is not in accordance with R. Meir.]

ב יֵשׁ לְךָ קְשָׁרִים שֶׁאֵין חַיָּבִין עֲלֵיהֶן כְּקֶשֶׁר הַגַּמָּלִין וּכְקֶשֶׁר הַסַּפָּנִין. קוֹשֶׁרֶת אִשָּׁה מִפְתַּח חֲלוּקָהּ, וְחוּטֵי סְבָכָה וְשֶׁל פְּסִיקְיָא, וּרְצוּעוֹת מִנְעָל וְסַנְדָּל, וְנוֹדוֹת יַיִן וָשֶׁמֶן, וּקְדֵרָה שֶׁל בָּשָׂר. רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר, קוֹשְׁרִין לִפְנֵי הַבְּהֵמָה בִּשְׁבִיל שֶׁלֹּא תֵצֵא. קוֹשְׁרִין דְּלִי בִּפְסִיקְיָא, אֲבָל לֹא בְחֶבֶל. רַבִּי יְהוּדָה מַתִּיר. כְּלָל אָמַר רַבִּי יְהוּדָה, כָּל קֶשֶׁר שֶׁאֵינוֹ שֶׁל קְיָמָא, אֵין חַיָּבִין עָלָיו:

2 There are knots for which one is not liable [for a sin-offering] as [he is for] the knot of camel drivers and the knot of mariners. [He is not liable, but it is forbidden. These knots were not mentioned in the Mishnah. The gemara explains: such as the long thong that they tie in the nose of the longnecked camel, and, likewise, the long rope that they tie onto a ring-shaped rope hung in the bow of a boat. Sometimes it is left there a week or two and it is untied. Similarly, for any knot which is tied to remain for a specific time but not permanently, one is not liable.] A woman may tie the opening of her garment [There were bands on either side, and she would tie the right one on the left shoulder and the left one on the right shoulder. For since it was untied every day, it is not like a permanent knot, and it is permitted ab initio.], and (she may tie) the strings of her s'vachah (an embroidered hair net) and of her p'sikia [a broad belt with strings for tying at the end], and the laces of shoes or sandals, and [leather] wine-skins, [whose mouths are bent and tied. Even though there are two knots, we do not say that one of them is "voided" (i.e., not to be untied) and that it is a permanent knot], and a pot of meat, [Sometimes they tie a cloth around its mouth. Even though it has spouts by which the broth can be extracted without untying the knot, still it is not a (permanent) knot.] R. Eliezer b. Yaakov says: [A rope] may be tied before a beast [along the breadth of the opening (of the stall)] so that it not go out. [This is the halachah.] A pail may be tied with a p'sikia (see above) [to the mouth of the well, to remain tied there, for one does not "void" a p'sikia there], but (he may) not (tie it) with a rope, [for he "voids" it there, so that it is a permanent knot.] R. Yehudah permits it. [R. Yehudah permits it only with the weaver's rope, which he requires for his work, so that he will not void it there. And the sages hold that if a weaver's rope were permitted, he would come to tie it with other ropes as well, for one kind of rope is confused with another. The halachah is in accordance with the sages.] R. Yehudah stated a rule: One is not liable for any knot which is not a permanent one.

ג מְקַפְּלִין אֶת הַכֵּלִים אֲפִלּוּ אַרְבָּעָה וַחֲמִשָּׁה פְעָמִים, וּמַצִּיעִין אֶת הַמִּטּוֹת מִלֵּילֵי שַׁבָּת לְשַׁבָּת, אֲבָל לֹא מִשַּׁבָּת לְמוֹצָאֵי שַׁבָּת. רַבִּי יִשְׁמָעֵאל אוֹמֵר, מְקַפְּלִין אֶת הַכֵּלִים וּמַצִּיעִין אֶת הַמִּטּוֹת מִיּוֹם הַכִּפּוּרִים לְשַׁבָּת, וְחֶלְבֵי שַׁבָּת קְרֵבִין בְּיוֹם הַכִּפּוּרִים. (אֲבָל לֹא שֶׁל יוֹם הַכִּפּוּרִים בְּשַׁבָּת). רַבִּי עֲקִיבָא אוֹמֵר לֹא שֶׁל שַׁבָּת קְרֵבִין בְּיוֹם הַכִּפּוּרִים, וְלֹא שֶׁל יוֹם הַכִּפּוּרִים קְרֵבִין בְּשַׁבָּת:

3 Garments [which were taken off] may be folded [even] four or five times [in order to wear them again on that day (i.e., on Shabbath). And this is so only with one man, but not with two, for they give the impression of amending them. And with one man, also, this is so only with new garments, which are stiff and do not easily form a crease. But with old clothing, their folding amends them more, so that the impression of amendment is given. And with new clothing, too, this is so only with white clothing, but not with colored clothing. For colored clothing is more noticeably amended by folding. And with white clothing, too, this is so only when he has no other garments to change into; but if he has others to change into for the honor of Shabbath, folding is forbidden.] And beds may be spread from Shabbath night for Shabbath; but not from Shabbath for motzei Shabbath (the night after Shabbath). R. Yishmael says: It is permitted to fold clothing and to spread beds from Yom Kippur for Shabbath [when Yom Kippur falls on the eve of Sabbath, for (the sanctity of) Shabbath is greater than (that of Yom Kippur)]; and the fats of Shabbath are sacrificed on Yom Kippur, [but those of Yom Kippur are not sacrificed on Shabbath, the latter being like (sacrificing) a weekday offering on Shabbath.] R. Akiva says: [They are equal.] those of Shabbath are not sacrificed on Yom Kippur, and those of Yom Kippur are not sacrificed on Shabbath. [The halachah is in accordance with R. Akiva.]

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