É permitido remover quatro ou cinco alqueires de feno ou grãos para acomodar os convidados ou impedir a negligência do estudo da Torá [isto é, se o espaço for necessário para acomodar os convidados em uma refeição ou para permitir que os alunos ouçam a palestra (Torá). É permitido apenas para fins de mitzvá, e não estamos preocupados (nesse caso) com esforços indevidos no Shabbath. ("quatro ou cinco") não necessariamente; se ele quiser, ele pode remover ainda mais.], mas não o armazém. [Isto é, desde que ele não esvazie todo o armazém no chão, pois pode vir fazer buracos.] É permitido remover terumah limpo [Mesmo um israelita, para quem não é adequado, pode mova-o e remova-o, sendo adequado para um Cohein.], demai (suspeito de grãos como sem dízimo), [sendo adequado para os pobres, a saber: "Os pobres podem ser alimentados com demai." Visto que, se ele quiser, ele pode tornar sua propriedade pesada, tornando-se "pobre", caso em que lhe seria permitido o demai, agora também é (considerado) adequado para ele.] E ma'aser rishon, cujo terumah era tirado, [ou seja, do qual terumath ma'aser foi tirado, mas não terumah gedolah—como quando um levita avançou e levou o ma'aser nos caules, quando ainda não estava sujeito a terumah gedolah, essa obrigação não sendo obtida até que o grão seja alisado na pilha. E este levita que avançou e levou o ma'aser nos caules separa apenas terumath ma'aser, após o qual ele pode comê-lo, mesmo que terumah gedolah não tenha sido separado.], E ma'aser sheni e hekdesh que foram resgatados, [ou seja, que o proprietário havia resgatado e pelo qual ele havia dado o principal, mas não o quinto. Fomos informados de que eles são (no entanto) resgatados e que o quinto é (considerado) uma dívida que ele deve pagar.] E tremoço seco, pois é alimento para os pobres—mas (ele pode) não (mover) o nível (grão sem dízimo), [mesmo o nível d'rabanan, como o que é semeado em um vaso de flores não perfurado], e não o ma'aser rishon cujo terumah não havia sido tomado [Se um levita aproximou-se e levou ma'aser depois de ter sido alisado na pilha, mas antes de terumah gedolah ter sido separado dela, e ele separou terumath ma'aser, mas não terumah gedolah, este é "ma'aser rishon, cujo terumah não foram tomadas." Pois desde que foi alisado na pilha e sujeito a terumah, quando ele pega o ma'aser rishon, mesmo que ele separe o terumath ma'aser, desde que ele não separe o terumah gedolah, é um nível e é proibido ser mudou-se no sábado.], e não ma'aser sheni e hekdesh que não foram resgatados, [ie, quando eles foram resgatados, mas não de acordo com a halachá, como quando ele resgatou ma'aser sheni com restos de prata. Pois ma'aser sheni é resgatado apenas com dinheiro que tem um design (tzurah), sendo escrito Deuteronômio 14:25: "Vetzarta (semelhante a 'tzurah') o dinheiro na sua mão." E hekdesh não é redimido com terra, sendo escrito (Levítico 27:23): "E ele (o Cohein) dará sua avaliação naquele dia"—algo que é dado de mão em mão.], e não luf [um tipo de feijão que, quando cru, não é adequado nem para um animal. Rambam explica que é uma variedade de cebola.] E não de mostarda. R. Shimon b. Gamliel permite isso com luf, pois é alimento para corvos, [como para os ricos, que criam corvos para exibição. A halachá não está de acordo com R. Shimon b. Gamliel.]
Bartenura on Mishnah Shabbat
מפנין – if one needs their space to sit guests to place divans around the table for a meal or students to hear the sermon, and specifically for a matter of a Mitzvah it is permitted and we don’t concern ourselves with the trouble of Shabbat.
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English Explanation of Mishnah Shabbat
Introduction
This mishnah deals with clearing food away in order to make room for other things. Even though it is permitted to carry foods (both those for animals and those for people), the sages did not permit this if it was a lot of trouble to do so. Under certain circumstances, it was permitted even if moving the food required a lot of work.
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Bartenura on Mishnah Shabbat
ארבע וחמש – not specifically, for if he needs even more also.
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English Explanation of Mishnah Shabbat
One may clear away even four or five baskets of straw or produce to make room for guests or on account of the neglect of the study hall, but not the storehouse. Under normal circumstances, it would be forbidden to move large portions of straw and produce on Shabbat. Moving large baskets is a lot of work, and so to preserve the character of Shabbat as a day of rest, the sages said that this was forbidden. Therefore, moving baskets out of a storehouse is forbidden. However, if moving baskets is done in order to make room for guests or in order to clear out the study hall so that people can sit and learn, it is permitted. These are two important mitzvot (welcoming guests and studying Torah) and therefore the sages allowed one to do things for their sake that would normally be prohibited.
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Bartenura on Mishnah Shabbat
אבל לא את האוצר – that is to say, only that he should no complete the entire hoarded up treasure until he reaches its bottom, for perhaps he will come to make holes/indentations.
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English Explanation of Mishnah Shabbat
One may clear away pure terumah, doubtfully tithed produce, the first tithe whose terumah has been separated, redeemed second tithe and sanctified things, and dry lupinus, because it is food for goats. But [one may] not [clear away] untithed produce, first tithe whose terumah has not been taken, unredeemed second tithe and sanctified things, luf or mustard. Rabbi Shimon b. Gamaliel permits [it] in the case of luf, because it is food for ravens. The mishnah now deals with which foods one is allowed to move and which foods one is not allowed to move on Shabbat. The first list is mostly of foods that may be eaten on Shabbat, even if not everyone can eat them. Pure terumah may be eaten by priests, so it may be carried even by Israelites. In contrast, impure terumah cannot be eaten by anyone and therefore it cannot be carried. Doubtfully-tithed produce may be eaten by poor people. The first tithe is eaten by Levites, but only once terumah has been separated from it. Second tithe and sanctified things are redeemed with money and then one brings the money to Jerusalem and uses it there. The produce and sanctified things then become non-sacred and one may eat them, hence they can be carried. Lupinus is a type of bean and since it is eaten by goats, it may be carried on Shabbat. [Note that printed editions of the mishnah state that lupinus is eaten by poor people. Albeck says that this is a mistake.] The second list is of things which may not be eaten on Shabbat and hence cannot be carried. These include most of the opposites to the previous list. Note, terumah and tithes may not be separated on Shabbat such that un-tithed produce cannot be “fixed” by tithing it until after Shabbat. Mustard seed is not eaten until it is processed. Since it can’t be processed on Shabbat, the raw seeds cannot be carried either [you may carry your Grey Poupon as long as it has a heksher ☺. “Luf” is a type of onion. According to the first opinion, it is not eaten it can’t be carried on Shabbat. Rabban Shimon ben Gamaliel disagrees and holds that since luf is eaten by ravens, it is food and can be carried on Shabbat. The Talmud explains that rich people and kings would raise ravens and give them luf to eat. Rabban Shimon ben Gamaliel says that all Jews are considered to be like kings and therefore all Jews can carry luf on Shabbat. The other sages hold that since people don’t normally raise ravens, food for ravens cannot be carried on Shabbat.
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Bartenura on Mishnah Shabbat
מפנין תרומה טהורה – even an Israelite (i.e., non-Kohen) for whom it is not fit can carry it and clear it away because it is fit for a Kohen.
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Bartenura on Mishnah Shabbat
דמאי – because it is fit for the poor as is taught in the Mishnah (Tractate Demai, Chapter 3, Mishnah 1): “We feed the poor and to quarter given to troops on march/transient poor men produce about which there is a suspicion as to whether or not the tithes were appropriately taken,” and if he requires it he would make ownerless his possessions and would be poor and be fit for it; now also the poor is fit for it.
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Bartenura on Mishnah Shabbat
ותרומת מעשר שניטלה תרומתו – the tithe of the tithe which the Levite owes to the Kohen that was taken from it but he did not take the Great Tithe (i.e., the 2% that goes from an Israelite to a Kohen) such as the case where a Levite anticipated first and took the [First] Tithe in the ears of corn but had not yet occurred the obligation of Terumah/priest’s due, for the grain is not liable for Terumah until it becomes shaped into an even pile, and he (i.e., the Levite) advanced and took the [First] Tithe of the ears of corn does not separate anything other than the tithe of the tithe which the Levite owes to the Kohen alone, and he is permitted to consume it even though the Great Tithe was not yet separated out.
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Bartenura on Mishnah Shabbat
ומעשר שני והקדש שנפדו – the owners redeemed them and gave the principal but did not give the [added] one-fifth, and we derive from here that they are redeemed and the one-fifth is a loan to the owners.
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Bartenura on Mishnah Shabbat
אבל לא את הטבל – and even eatables forbidden pending the separation of priestly gifts according to the Rabbis such as that which is sown in a pot without a hole.
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Bartenura on Mishnah Shabbat
ולא את מעשר ראשון שלא נטלה תרומתו – if the Levite anticipated first and he took the [First] Tithe after the grain had been shaped into an even pile before the Great Terumah/priest’s due had been separated from it (i.e., the Israelite’s requirement to give a Kohen two percent), and he (i.e., the Levite) separate the tithe of the tithe (which the Levite owes to the Kohen) but he didn’t separate the Great Terumah – this is First Tithe where Terumah had not been taken which is spoken about here, for since [the grain] had been shaped into an even pile and had become liable for Terumah/priest’s due, when he (i.e., the Levite) takes the First Tithe, even though he separates from it the tithe of the tithe, all the while that he did not separate from it the Great Terumah, it is considered eatables forbidden pending the separation of priestly gifts and it is prohibited to carry it on the Sabbath.
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Bartenura on Mishnah Shabbat
ולא מעשר שני והקדש שלא נפדו – such as the case when they were redeemed, but not redeemed according to Halakha, such as when he redeemed the Second tithe out of fragments of vessels/broken ware, which is no longer a vessel or rubbish (see Tractate Shabbat 123a) and not Second Tithe which is redeemed with money that has upon them a shape/form, as it is written (Deuteronomy 14:25): “[You may convert them into money.] Wrap up the money [and take it with you to the place the LORD your God has chosen].” But sanctified things are not redeemed with land, as it is written (Leviticus 27:23): “and he shall pay the assessment as of that day”- a thing that is given from hand to hand.
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Bartenura on Mishnah Shabbat
לוף – a kind of a legume which is not appropriate raw even for animals. But Maimonides explained it is a from the species of onions.
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Bartenura on Mishnah Shabbat
לעורבין – like the rich people who raise ravens to adulthood, but the Halakha is not according to Rabban Shimon ben Gamliel.
