Shabbat 20

Chapter 20

א רַבִּי אֱלִיעֶזֶר אוֹמֵר, תּוֹלִין אֶת הַמְשַׁמֶּרֶת בְּיוֹם טוֹב, וְנוֹתְנִין לַתְּלוּיָה בְשַׁבָּת. וַחֲכָמִים אוֹמְרִים, אֵין תּוֹלִין אֶת הַמְשַׁמֶּרֶת בְּיוֹם טוֹב, וְאֵין נוֹתְנִין לַתְּלוּיָה בְשַׁבָּת, אֲבָל נוֹתְנִין לַתְּלוּיָה בְיוֹם טוֹב:
1  R. Eliezer says: The mashmereth, [which filters wine lees] may be suspended on a festival. [It is stretched taught in a circle over a vessel. And even though it forms a tent, this is permitted on a festival, R. Eliezer holding that processing of food which could have been done on the eve of a festival may (nonetheless) be done on the festival. But on Shabbath, he may not suspend it ab initio.] And they may be placed into a suspended one on Shabbath. [If it were already suspended, it is permitted to place wine lees on it for filtration, for this is not the usual mode of borer (selecting).] And the sages say: The mashmereth may not be suspended on a festival, [for he thereby makes a temporary tent, giving the impression of mundane activity]. And they may not be placed into a suspended one on Shabbath, [this being a toldah of borer or meraked (sifting). The halachah is in accordance with the sages.]
ב נוֹתְנִין מַיִם עַל גַּבֵּי הַשְּׁמָרִים בִּשְׁבִיל שֶׁיִּצַּלּוּ, וּמְסַנְּנִין אֶת הַיַּיִן בְּסוּדָרִין וּבִכְפִיפָה מִצְרִית, וְנוֹתְנִין בֵּיצָה בִמְסַנֶּנֶת שֶׁל חַרְדָּל, וְעוֹשִׂין אֵנוּמְלִין בְּשַׁבָּת. רַבִּי יְהוּדָה אוֹמֵר, בְּשַׁבָּת, בְּכוֹס, בְּיוֹם טוֹב, בְּלָגִין, וּבַמּוֹעֵד, בְּחָבִית. רַבִּי צָדוֹק אוֹמֵר, הַכֹּל לְפִי הָאוֹרְחִין:
2  Water may be placed on lees so that they be cleared. [On Shabbath, water may be placed on lees which had been placed there before Shabbath, so that the lees be cleared and all their wine flow out. Another interpretation: Water may be placed on lees left in the barrel, so that it absorb the flavor of the wine, and be taken and drunk on Shabbath. And there is no problem of borer here.] And wine may be filtered [to remove white floury substances which collect in it] through scarves [specific for this. And there is no reason to decree (against it) lest he wring out the scarves, since they are used exclusively for this purpose. One must take care, however, not to form with his hands a kind of declivity in the scarf over the vessel for the wine to descend in, so that the activity not be performed as it is on a weekday.], and (wine may be filtered) through a kefifah mitzrith [a basket made of palm twigs. This, so long as it not be more than a tefach higher than the base of the vessel beneath, so that it not form a temporary tent.] And an egg may be placed into a mustard filter. [They would place a beaten egg into turbid matter to whiten and clear it.] And it is permitted to make ainomlin [a mixture of wine, honey, and pepper] on Shabbath. R. Yehudah says: On Shabbath in a kos (a cup); on a festival, in a lagin [bigger than a kos and smaller than a chavith]; on the intermediate days of a festival, in a chavith. R. Tzaddok says: All according to the (number of) guests. [If there are many guests, he makes a lot, whether on Shabbath, festival, or intermediate day. The halachah is in accordance with the first tanna, that one may make as much ainomlin as he likes on Shabbath.]
ג אֵין שׁוֹרִין אֶת הַחִלְתִּית בְּפוֹשְׁרִין, אֲבָל נוֹתֵן לְתוֹךְ הַחֹמֶץ. וְאֵין שׁוֹרִין אֶת הַכַּרְשִׁינִין וְלֹא שָׁפִין אוֹתָן, אֲבָל נוֹתֵן לְתוֹךְ הַכְּבָרָה אוֹ לְתוֹךְ הַכַּלְכַּלָּה. אֵין כּוֹבְרִין אֶת הַתֶּבֶן בִּכְבָרָה, וְלֹא יִתְּנֶנּוּ עַל גַּבֵּי מָקוֹם גָּבוֹהַּ בִּשְׁבִיל שֶׁיֵּרֵד הַמֹּץ, אֲבָל נוֹטֵל הוּא בִכְבָרָה וְנוֹתֵן לְתוֹךְ הָאֵבוּס:
3  It is not permitted to soak chiltith (asafetida) in lukewarm water. [Chiltith is hot and commonly eaten in cold places. It is not permitted to soak it on Shabbath because it gives the appearance of a mundane activity.]; but it is permitted to put it in vinegar. And it is not permitted to soak horse-beans [in a vessel to separate their psoleth (unwanted matter), which floats to the top], and it is not permitted to rub them [with one's hands so that the psoleth falls, this being borer.] But it is permitted to place them into a sieve or into a (perforated) basket, [even though the psoleth sometimes falls through the holes and is sieved of itself.] It is not permitted to sieve hay in a sieve [They would make hay from straw by cutting it with threshing sledges, the tails of the stalks becoming hay], and it may not be placed on a height so that the chaff descend. [The chaff is not suitable for animal food, and they would generally sieve the hay to extract it.] But he may place it (the hay) on a sieve or into the manger, [even if the chaff fall of itself; for "something which is not intended is permitted," as per R. Shimon.]
ד גּוֹרְפִין מִלִּפְנֵי הַפְּטָם, וּמְסַלְּקִין לִצְדָדִין מִפְּנֵי הָרְעִי, דִּבְרֵי רַבִּי דוֹסָא. וַחֲכָמִים אוֹסְרִין. נוֹטְלִין מִלִּפְנֵי בְהֵמָה זוֹ וְנוֹתְנִין לִפְנֵי בְהֵמָה זוֹ בְּשַׁבָּת:
4  It is permitted to scrape out [the manger on Shabbath] before an ox being fattened, [so that the sediment in the manger not become intermixed with the hay and barley that is placed before it and cause it to recoil from the feed], and it [the hay in front of the animal] may be moved aside [when there is an abundance of it, so that it not be trodden and sullied with excrement.] These are the words of R. Dossa; and the sages forbid it. [This refers to both, scraping out the manger and moving the hay aside. And R. Dossa and the sages differ only with a vessel-manger, but with a ground manger, they all agree that one may not scrape it out, for he might come to make holes. And the sages decree against a vessel-manger by reason of (his possibly coming to do so with) a ground manger. The halachah is in accordance with the sages.] (Food) may be taken from before one beast and placed before a different beast on Shabbath. [And we do not regard this as vain moving (on Shabbath). It is certainly not vain, for an animal does not reject food taken from another. This applies only if he takes it from before an ass and places it before an ox, and the like, but not vice versa. For the food of the ox is fouled with the spittle of its mouth, and the ass does not eat of it.]
ה הַקַּשׁ שֶׁעַל גַּבֵּי הַמִּטָּה, לֹא יְנַעְנְעוֹ בְיָדוֹ, אֶלָּא מְנַעְנְעוֹ בְגוּפוֹ. וְאִם הָיָה מַאֲכַל בְּהֵמָה, אוֹ שֶׁהָיָה עָלָיו כַּר אוֹ סָדִין, מְנַעְנְעוֹ בְיָדוֹ. מַכְבֵּשׁ שֶׁל בַּעֲלֵי בָתִּים, מַתִּירִין, אֲבָל לֹא כוֹבְשִׁין. וְשֶׁל כּוֹבְסִין, לֹא יִגַּע בּוֹ. רַבִּי יְהוּדָה אוֹמֵר, אִם הָיָה מֻתָּר מֵעֶרֶב שַׁבָּת, מַתִּיר אֶת כֻּלּוֹ וְשׁוֹמְטוֹ:
5  Straw on a bed [is generally used as fuel, so that if one wishes to move it around so that it be soft and comfortable for sleeping upon], he should not move it with his hand, [for it is muktzeh], but he should move it with his body, [with his shoulders, for this is "moving from the side," which is not regarded as (interdicted) moving.] But if it had been designated as animal food, or if there were a mattress or a sheet on it, [in which instance it is clear that the straw had been placed there for lying upon, its status is that of a (movable) item, and], he may move it with his hand. A home clothes press — it is permitted to remove [clothing from it for Sabbath use], but not to press [clothing thereon, this being a weekday function]; and a washerman's clothes press — it may not be touched. [For it is used to straighten clothing and is pressed down very tightly, so that removing clothing therefrom is like stirah ("razing")]. R. Yehudah says: If it were (partially) opened from Sabbath eve, he may open the whole and take it (his clothing) out. [The halachah is not in accordance with R. Yehudah.]
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