Shabbat 21

נוֹטֵל אָדָם אֶת בְּנוֹ וְהָאֶבֶן בְּיָדוֹ, וְכַלְכַּלָּה וְהָאֶבֶן בְּתוֹכָהּ. וּמְטַלְטְלִין תְּרוּמָה טְמֵאָה עִם הַטְּהוֹרָה וְעִם הַחֻלִּין. רַבִּי יְהוּדָה אוֹמֵר, אַף מַעֲלִין אֶת הַמְדֻמָּע בְּאֶחָד וּמֵאָה:

A man may carry his son [in a courtyard] with a stone in his (the son's) hand [and we do not say that he (the father) is carrying the stone], or a basket with a stone in it. [This, on condition that there be fruits in the basket; for if not, it (the basket) is a basis for something forbidden (the stone), and it is forbidden to carry it. And there must also be in it such fruits which, if thrown to the ground, will spoil, such as berries and grapes and the like. But if they were fruits like nuts and almonds, he shakes out the fruits (along with the stone). And with fruits that spoil, too, like berries and grapes, if he can move them to the edge of the basket and shake out the stone alone, it is forbidden to carry it with the stone. Our Mishnah is speaking of an instance in which the sides or the bottom of the basket have eroded to the extent that it is impossible to use the basket without the stone.] And it is permitted to carry unclean terumah together with clean terumah and chullin (mundane food), [but it is forbidden to carry unclean terumah by itself (on Shabbath)]. R. Yehudah says: Meduma (a mixture) may also be brought up with a hundred and one. [If a sa'ah of terumah fell into a hundred sa'ah of chullin, it is permitted to "bring up" the sa'ah of terumah from them on Shabbath so that all remain chullin and permitted to non-Cohanim. And we do not say that he is thereby "correcting" (on Sabbath); for we regard terumah that fell into chullin as lying alone and not being intermixed, so that when it is "brought up" (i.e., when a sa'ah is given to a Cohein from the one hundred and one, it is considered as if the terumah itself which fell into it is brought up, so that there is no "correcting." The halachah is not in accordance with R. Yehudah.]

הָאֶבֶן שֶׁעַל פִּי הֶחָבִית, מַטָּהּ עַל צִדָּהּ וְהִיא נוֹפֶלֶת. הָיְתָה בֵין הֶחָבִיּוֹת, מַגְבִּיהַּ וּמַטָּהּ עַל צִדָּהּ וְהִיא נוֹפֶלֶת. מָעוֹת שֶׁעַל הַכַּר, נוֹעֵר אֶת הַכַּר וְהֵן נוֹפְלוֹת. הָיְתָה עָלָיו לַשְׁלֶשֶׁת, מְקַנְּחָהּ בִּסְמַרְטוּט. הָיְתָה שֶׁל עוֹר, נוֹתְנִין עָלֶיהָ מַיִם עַד שֶׁתִּכְלֶה:

If a stone were on the mouth of a (wine) jug, he inclines it (the jug) on its side [if he wishes to take some wine], and it (the stone) falls (of itself), [but he may not remove the stone with his hands]. If it (the jug with the stone on its mouth) were among the other jugs [and he was afraid that it might fall on them and break them, he picks it up [He picks up the whole jug, removes it to a different spot] and [there] inclines it on its side, and it falls. If money were on a mattress, he shakes out the mattress and it falls. [This, if he needs the mattress, but not its place. If he needs its place, he lifts the mattress together with the money. And this, only if he forgot the money on the mattress on Sabbath eve; but if he intentionally placed it there, the mattress becomes a basis for something forbidden, and it is forbidden to move it or to shake out the money that is on it.] If there were lishlesheth upon it [foul matter: spittle, excrement, dung], he cleans it off with a cloth, [but he may not spill water upon it, for mattresses generally are of cloth, and the soaking of cloth with water is its cleansing (which is forbidden on Shabbath)]. If it (the money) were (on a mattress) of leather, [which is not thus cleansed], he spills water upon it until it (the lishlesheth) is gone. [But he may not actually wash it, for since mattresses and pillows are generally soft, they are subject to washing if of soft leather. Simply placing water upon them, however, is not their cleansing.]

בֵּית שַׁמַּאי אוֹמְרִים, מַגְבִּיהִין מִן הַשֻּׁלְחָן עֲצָמוֹת וּקְלִפִּין. וּבֵית הִלֵּל אוֹמְרִים, נוֹטֵל אֶת הַטַּבְלָה כֻלָּהּ וּמְנַעֲרָהּ. מַעֲבִירִין מִלִּפְנֵי הַשֻּׁלְחָן פֵּרוּרִין פָּחוֹת מִכַּזַּיִת וְשֵׂעָר שֶׁל אֲפוּנִין וְשֵׂעָר שֶׁל עֲדָשִׁים, מִפְּנֵי שֶׁהוּא מַאֲכַל בְּהֵמָה. סְפוֹג, אִם יֶשׁ לוֹ עוֹר בֵּית אֲחִיזָה, מְקַנְּחִין בּוֹ, וְאִם לָאו, אֵין מְקַנְּחִין בּוֹ. וַחֲכָמִים אוֹמְרִים בֵּין כָּךְ וּבֵין כָּךְ, נִטָּל בְּשַׁבָּת, וְאֵינוֹ מְקַבֵּל טֻמְאָה:

Beth Shammai say: It is permitted to lift bones and shells from the table (on Shabbath). Beth Hillel say: He takes the entire tablecloth and shakes it out. [The gemara explains that we do not rely upon our Mishnah as stated, but reverse it, viz.: "Beth Hillel say: It is permitted … and Beth Shammai say: He takes the entire tablecloth, etc.", for it (the tablecloth) has the status of a (movable) article. But he may not take the bones and the shells with his hands. For Beth Hillel hold with R. Shimon; and Beth Shammai, with R. Yehudah. However, Beth Hillel permit it only with bones and shells that are fit to be eaten by animals though not fit to be eaten by men; but if they are not fit to be eaten by animals either, Beth Hillel concur that it is forbidden to handle them, for in such an instance, even R. Shimon concurs.] It is permitted to remove crumbs [even] less than the size of an olive from the table, and bean shells, and lentil shells, for they are animal food. A sponge — if it has a leather handle, one may clean with it; if not, one may not clean with it. [For when he holds it, it is squeezed by his fingers, and it is inevitable (that water be squeezed out), in which instance R. Shimon concedes (that it is forbidden)]. And the sages say: In either case, [whether or not it has a handle], it may be taken on Shabbath [when it is dry], and it does not acquire uncleanliness, [for it is neither a wooden vessel, nor cloth, nor sack, nor metal].