Shabbat 17

Chapter 17

א כָּל הַכֵּלִים נִטָּלִין בְּשַׁבָּת וְדַלְתוֹתֵיהֶן עִמָּהֶן, אַף עַל פִּי שֶׁנִּתְפָּרְקוּ בְשַׁבָּת. שֶׁאֵינָן דּוֹמִין לְדַלְתוֹת הַבַּיִת, לְפִי שֶׁאֵינָן מִן הַמּוּכָן:
1  All vessels [which have doors] may be moved on Shabbath, and their doors with them, even if they had been removed. [i.e., Even if the doors had been removed from the vessels before Shabbath, they may be moved on Shabbath together with the doors.] For they are not like house doors, [which, even if they were removed on Shabbath may not be moved], for they (house doors) are not regarded as muchan ("ready to hand") [i.e., they are not made for moving.]
ב נוֹטֵל אָדָם קֻרְנָס לְפַצֵּעַ בּוֹ אֶת הָאֱגוֹזִים, וְקֻרְדֹּם לַחְתֹּךְ אֶת הַדְּבֵלָה. מְגֵרָה, לִגְרֹר בָּהּ אֶת הַגְּבִינָה. מַגְרֵפָה, לִגְרֹף בָּהּ אֶת הַגְּרוֹגָרוֹת. אֶת הָרַחַת וְאֶת הַמַּזְלֵג, לָתֵת עָלָיו לְקָטָן. אֶת הַכּוּשׁ וְאֶת הַכַּרְכָּר, לִתְחֹב בּוֹ. מַחַט שֶׁל יָד, לִטֹּל בּוֹ אֶת הַקּוֹץ, וְשֶׁל סַקָּאִים, לִפְתֹּחַ בּוֹ אֶת הַדָּלֶת:
2  A man may take a hammer (on Shabbath) to crack nuts, a hatchet to cut fig-cake [After it is rounded, it is thick and hard, and a hatchet is required to cut it], a saw to slice cheese, a trowel to scoop figs [from the barrel], a winnowing shovel and a pitchfork to serve (food) to a child, a spindle and whorl to stick [into berries and all kinds of soft fruits], a hand-needle to extract a splinter, [it being permitted to do so on Shabbath, just as it is permitted to manipulate an abscess to remove pus, so long as there is no intent to make a mouth for it], and a sack needle to open the door [if one has lost his key.]
ג קָנֶה שֶׁל זֵיתִים, אִם יֵשׁ קֶשֶׁר בְּרֹאשׁוֹ, מְקַבֵּל טֻמְאָה, וְאִם לָאו, אֵין מְקַבֵּל טֻמְאָה. בֵּין כָּךְ וּבֵין כָּךְ, נִטָּל בְּשַׁבָּת:
3  An olive-cane [a cane which is used to check the olives in the vat to ascertain that their oil has accumulated in it and that they are ready for the olive press] — if there is a knot on its head [a kind of cane-stopper], it acquires uncleanliness, [for being thus stopped up with a knot some of the oil flowing from the olives remains on it, and he ascertains thereby whether they are ready for pressing. The knot-stopper, then, creates a (kind of) receptacle (whereby the cane acquires uncleanliness)]; if not, [i.e., if it does not have a knot, even if it is hollow, its hollow is not made to receive anything. Therefore, it is (regarded as) a plain wooden vessel, and] it does not acquire uncleanliness. In any event, it may be moved on Shabbath, [for it is a vessel for checking olives.]
ד רַבִּי יוֹסֵי אוֹמֵר, כָּל הַכֵּלִים נִטָּלִין, חוּץ מִן הַמַּסָּר הַגָּדוֹל וְיָתֵד שֶׁל מַחֲרֵשָׁה. כָּל הַכֵּלִים נִטָּלִין לְצֹרֶךְ וְשֶׁלֹּא לְצֹרֶךְ. רַבִּי נְחֶמְיָה אוֹמֵר, אֵין נִטָּלִין אֶלָּא לְצֹרֶךְ:
4  R. Yossi says: All vessels may be moved except the large saw [that beams are sawed with] and the share of the plow [a large implement used as a knife for making the furrow. One is particular about these and sets aside a place for them for they are not fit for any other use.] All vessels may be moved whether needed or not needed [i.e., All vessels whose work is permitted, such as dishes and cups, may be moved, whether the vessel is needed for itself or for its place, or not needed, i.e., even if not needed for itself or for its place, but just to move it from the sun to the shade, or so that thieves not steal it. This, with a vessel whose work is permitted. And with a vessel whose work is forbidden, such as mortars and mills and the like — if it is needed for itself or for its place, it is permitted; if from the sun to the shade or because of thieves, it is forbidden. R. Nechemiah says: They may be moved only if needed. [The gemara explains: if needed for its particular use alone and not for any other, even if needed for itself: e.g., a knife may be used for cutting alone and not for propping up a dish. The halachah is not in accordance with R. Nechemiah.]
ה כָּל הַכֵּלִים הַנִּטָּלִין בְּשַׁבָּת, שִׁבְרֵיהֶן נִטָּלִין עִמָּהֶן, וּבִלְבַד שֶׁיִּהְיוּ עוֹשִׂין מֵעֵין מְלָאכָה. שִׁבְרֵי עֲרֵבָה, לְכַסּוֹת בָּהֶן אֶת פִּי הֶחָבִית. שִׁבְרֵי זְכוּכִית, לְכַסּוֹת בָּהֶן אֶת פִּי הַפָּךְ. רַבִּי יְהוּדָה אוֹמֵר, וּבִלְבַד שֶׁיִּהְיוּ עוֹשִׂין מֵעֵין מְלַאכְתָּן. שִׁבְרֵי עֲרֵבָה, לִצּוֹק לְתוֹכָן מִקְפָּה. וְשֶׁל זְכוּכִית לִצּוֹק לְתוֹכָן שָׁמֶן:
5  All vessels that may be moved on Shabbath, their broken parts may be moved with them, so long as they serve for some work [any work, even if not similar to its original work]: the broken parts of a kneading trough, to cover the mouth of a barrel; broken glass, to cover the mouth of a jug. R. Yehudah says: So long as they serve for work similar to their original work: the broken parts of a kneading trough, to pour mikpeh [a thick food mass, similar to dough mixed with water] into them; glass, to pour oil into them. They differ only regarding vessels that broke on Shabbath; but if they broke on Sabbath eve, all concur that they may be moved even if they do not serve for work similar to their original work. The halachah is not in accordance with R. Yehudah.]
ו הָאֶבֶן שֶׁבְּקֵרוּיָה, אִם מְמַלְּאִין בָּהּ וְאֵינָהּ נוֹפֶלֶת, מְמַלְּאִין בָּהּ. וְאִם לָאו, אֵין מְמַלְּאִין בָּהּ. זְמוֹרָה שֶׁהִיא קְשׁוּרָה בְטָפִיחַ, מְמַלְּאִין בָּהּ בְּשַׁבָּת:
6  The stone in a [dry] gourd [which is used for drawing water. Because it is light, it does not sink but floats, so that a stone is put into it to weight it] — if it [the gourd] is filled and it [the stone] does not fall out, [it being well fixed in the mouth of the gourd, in which instance it is regarded as a vessel], it is filled; if not, it is not filled. [It is like other stones and the gourd may not be moved, being a base for the stone that it carries.] A rod which is attached to a tafiach [a small jug with which water is drawn from a well or a spring] may be filled on Shabbath, [for the rod is regarded as a vessel].
ז פְּקַק הַחַלּוֹן, רַבִּי אֱלִיעֶזֶר אוֹמֵר, בִּזְמַן שֶׁהוּא קָשׁוּר וְתָלוּי, פּוֹקְקִין בּוֹ, וְאִם לָאו, אֵין פּוֹקְקִין בּוֹ. וַחֲכָמִים אוֹמְרִים, בֵּין כָּךְ וּבֵין כָּךְ פּוֹקְקִין בּוֹ:
7  A window stopper [such as a board, or a curtain, or anything else with which a window (opening) is closed] — R. Eliezer says: If it is tied and hanging [not dragging on the ground], it may be used; if not, it may not be used. [For if it is dragging on the ground, when he picks it up to stop the window, he seems to be adding to the structure, and R. Eliezer holds that it is forbidden to add to a temporary tent on Shabbath.] And the sages say: In either case [whether tied or not], it may be used, [since it was muchan ("ready to hand") for stopping the window from yesterday, the rabbis holding that it is permitted to add to a temporary tent on Shabbath. The halachah is in accordance with the sages.]
ח כָּל כִּסּוּיֵי הַכֵּלִים שֶׁיֵּשׁ לָהֶם בֵּית אֲחִיזָה נִטָּלִים בְּשַׁבָּת. אָמַר רַבִּי יוֹסֵי, בַּמֶּה דְבָרִים אֲמוּרִים. בְּכִסּוּי קַרְקַע, אֲבָל בְּכִסּוּי הַכֵּלִים, בֵּין כָּךְ וּבֵין כָּךְ נִטָּלִים בְּשַׁבָּת:
8  All vessel covers which have a handle may be moved on Shabbath. R. Yossi said: To what does this apply? To ground coverings [The gemara states that all agree that it is permitted to move vessel coverings even if they have no handle. And with ground coverings, such as the coverings of wells and cisterns, all agree that if the coverings have no handle it is forbidden (to move them). Where do they differ? In respect to the coverings of vessels attached to the ground, one holding that they are considered like the ground and the other, that they are not considered like the ground. The halachah is in accordance with the sages, that what is attached to the ground is considered like the ground]; but with vessel coverings, in either case (i.e., whether or not they have handles), it is permitted to move them on Shabbath.
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