Comentário sobre Shabat 24:12

מי שהחשיך. נותן כיסו לנכרי – while it is still daylight, and even though he is the agent of an Israelite to carry his money-bag on the Sabbath, the Rabbis have established that a person will not restrain himself from defending his property (see Talmud Shabbat 72a), for if they don’t permit him, he will come to carry four cubits in the public domain [on Shabbat].

Introduction This mishnah discusses a person who was traveling on Friday and did not arrive at her destination before Shabbat.

ואם אין עמו נכרי כו' – but if he has a heathen with him, he will give it to the heathen. What is the reason? A donkey, you are commanded to let his animals rest; but a heathen, you are not commanded to let him rest. For when he places his money-bag on the donkey when it gets dark [on Friday], he leaves it on her while she is walking, that is to say, after she has uprooted her leg to walk, she has not performed “uprooting” and when the animal wishes to stand, he takes it from upon her, but after she resumes and uproots her leg to walk, he places it upon her, in order that the animal not perform uprooting and placing down, for if he left her to perform uprooting and placing down, and he loads her or leads her, it is found that he is loading his animal on Shabbat and that is prohibited even though she is not loaded other than with something [minimal] , as it is written (Exodus 20:10): “You shall not do [any] work, you, [your son or daughter, your male or female slave,] or your cattle…” What is the work that is done whether by a person or the animal? One could say that it is loading/piling on.

One for whom it becomes dark while on the road, he may give his purse to a non-Jew; And if there is no non-Jew with him, he places it on a donkey. Once it becomes dark the Jew must not carry her purse, since it is prohibited to carry in the public domain. However, she may give the purse to a non-Jew. The rabbis permitted this because if they had been strict a person may be so attached to her possessions that she would herself carry on Shabbat. Since it is less problematic to give the purse to the non-Jew than for the Jew herself to carry, giving it away is preferable. However, we should remember that generally it is forbidden to ask a non-Jew to do work on Shabbat on behalf of a Jew. If there is no non-Jew with her, then she may place the purse on a donkey and allow the donkey to carry it back to the city. However it is preferable to give the purse to the non-Jew because Jews are supposed to let their animals rest on Shabbat as well, but a Jew is not commanded to ensure that the non-Jew rest on Shabbat.

הגיע לחצר החיצונה – it is thing that is taught separately for itself, and the law of his money-bag that we are speaking of.

When he reaches the outermost courtyard, he removes the objects which may be handled on Shabbat. As for those which may not be handled on Shabbat, he unties the cords and the sacks fall off automatically. When the traveler who has put her purse (or other goods) on a donkey reaches the outermost courtyard of the city, she may no longer allow them to remain on the donkey, since they have now reached a safe point. Therefore, those objects that she may handle on Shabbat, she must remove and stow them somewhere safe. Those objects that may not be handled, she must undo the straps which attach them to the donkey and they will fall to the ground on their own. We should note that the “city” to which the mishnah refers is one in which everybody knows each other, and therefore people can leave their private belongings in a public area without much fear of their being stolen. This reminds me of the situation in a kibbutz, or perhaps a summer camp, but it is certainly different from the situation in our cities.

לחצר החיצונה – of the city which a place where it will be guarded first when he comes to unload the donkey, he takes by his hand from it utensils that are handled on the Sabbath.

ושאינם ניטלים מתיר את החבלים – of the saddle which are tied up and the sacks fall.

פקיעי עמיר – straw of ears of corn that were tied together, we loosen them, for all the while that they are tied together they are not food/eatables, and we loosen them to make them into food, but we spread them to scatter them in the manner that we scatter grasses before the animal in order that it would smell it their scent and it would be nice for her to consume them, but it is prohibited with bundles of sheaves, for after they have made it into food, they untying bundles/bunch and the that which is spread, it is not other than for mere enjoyment, but he is troubling himself with something that is already food, we don’t trouble ourselves with it.

Introduction This mishnah teaches how one feeds one’s animals on Shabbat.

ומפספסים את הכיפים – moist cedar branches we spread out and stretch them in front of the animal in order that it would smell their scent for without spreading them out, they are not food.

One may untie bundles of hay in front of cattle and one may spread out large sheaves, but not small hardened twigs. There are several different explanations for this section, but I will explain according to Albeck’s explanation, which differs from that given in other commentaries. The general principle which we learn in this mishnah is that a person is allowed to do something which turns food which cannot be eaten by the animal into food which can be eaten. Bundles of hay must be untied before they can be eaten, and large sheaves must be spread out before they may be eaten by the animal. However, the small hardened twigs cannot be eaten by the animal even after they are spread out. Hence, one may not untie or spread out a bundle of this type of twigs.

אבל לא את הזירין – they are bundles of sheaves but these bundles have two ties, one at their head and another at their end, but the small bunches/capsules have three bands (see Talmud Shabbat 155a) - one additional connection in their middle and our Mishnah mentions it for we do not spread these bundles of sheaves, even though they are pressed against each other and become heated, for the animals set them aside but rather, he loosens three bunches only, for the loosening of the bands is a burden for her and the food is like bunches [when tied with two bands].

One may not chop up unripe grain or carobs before cattle, whether small or large. Rabbi Judah permits it in the case of carobs for small beasts. Chopping up unripe grain and carobs is a lot of work and animals will eat unripe grain and carobs. Since this work is not necessary and it is not easily performed it is forbidden on Shabbat. Rabbi Judah holds that it is permitted to chop up carobs for small animals (sheep and goats) since they cannot eat the carobs until they are chopped up. It is only forbidden for large animals which can eat unripe grain and carobs without them being chopped up.

אין מרסקין את השחת – we don’t cut grass of grain and this is fodder for cattle because it is a trouble that is not necessary.

רבי יהודה מתיר בחרובין לבהמה דקה – since its teeth are thin and hard for her, but the Halakha is not according to Rabbi Yehuda.

אין אובסין – we [don’t] force feed it and stick it down its throat; and the explanation of "אובסין" is making a manger of her stomach (i.e., fill it up to swelling – see Talmud Shabbat 155b).

Introduction This mishnah continues to deal with feeding animals on Shabbat.

ולא דורסים – when he stuff’s food into the camel’s throat, however, this is not like "אובסין"/not making her a manger of her stomach (fill up to swelling).

One may not stuff a camel [with food] nor cram [food into its mouth], but one may put food into its mouth. It was customary to stuff a camel with enough food to last several days before setting out on a journey. In this way it wouldn’t be necessary to feed the camel while on the road. [Note: this unfortunately does not work for humans.] Since this is a lot of work, and is also preparing on Shabbat for after Shabbat, it is not permitted. However, if the camel does not want to eat at all, it is permitted to put food into its mouth.

אבל מלעיטים – that you insert the food to a place where it can come back (and be rechewed).

And one may not force feed calves, but one may put food into their mouth. The same rule holds true for calves one may put food into their mouths but not force feed them.

ואין ממראין – to fatten, from the language of (Isaiah 1:11): “and suet of fatlings” – and the explanation is that they insert in it (i.e., the calf) the food inside from the esophagus, in a place where it cannot come back up.

And one may put food into one’s hands for chickens and one may put water into bran, but not mix it [into a mass]. Mixing water into a mass of bran is considered too much work to do on Shabbat, and it is not strictly necessary. The chicken will be fine without the bran/water combination having been mixed. Therefore, mixing is prohibited. However, merely feeding the chickens by hand or putting water into a bowl of bran for them to eat is permitted.

ומהלקטין לתרנגולים – that he inserts the food into its mouth into a place where it can come back up.

And one may not put water in front of bees or in front of doves in a dove-cote, but one may put [water] in front of geese, chickens and Rhodesian doves. Bees and doves fly long distances and should be able to find their own water. Therefore, since is no need to put water out for them on Shabbat it is prohibited to do so. However, geese, chickens and certain types of doves do not fly far from their owner’s homes and hence one may put water out for them on Shabbat. The general principle which we again see illustrated is that something that is necessary to feed animals on Shabbat is permitted, while unnecessary actions are prohibited.

אבל לא גובלין – they do not knead it in water.

אין נותנין מים לפני דבורים – for their food is not upon him (i.e., the owner) since they go out and eat in the fields and water is found for them in lakes.

דורסיאות – doves that grow up in houses and they are called דורסיאות – on account of King Herod who raised them in his palace.

מחתכין את הדלועין – that are detached before the cattle and even though they usually are not the food for animals, they exist only for humans.

Introduction This mishnah deals with giving food on Shabbat to animals in cases where the food was not “prepared” for them on the eve of Shabbat. “Prepared” here means that before Shabbat this food was not designated to eventually become animal food. “Prepared” is the opposite of “muktzeh”.

ואת הנבלה – that had become ritually forbidden by unskillful slaughtering that day, and even though it was at twilight, it stood for humans and not for animals.

One may cut up gourds in front of beasts, and a carcass in front of dogs. Rabbi Judah says: if it was not carcass by the eve of Shabbat it is forbidden, because it was not prepared. Gourds are normally eaten by human beings and are too expensive to be given to animals. Nevertheless, the mishnah rules that if one has gourds one may cut them up and give them to one’s beasts. The mishnah refers to a carcass of an animal that was alive when Shabbat began and became a carcass on Shabbat itself. In such a case it was certainly not “prepared” before Shabbat to be given as dog food on Shabbat. According to the first opinion, it is nevertheless permitted to give the carcass to the dogs. Rabbi Judah disagrees and holds that the carcass is “muktzeh” and may therefore not be handled at all on Shabbat.

רבי יהודה אומר אם לא היתה נבילה מע"ש אסורה – for anything that is appropriate for humans, it is not set aside for animals, and even if it is sick from the Eve of the Sabbath, we hold that it would heal, but the Halakha is not according to Rabbi Yehuda.

מפירין – a husband to his wife and/or a a father to his daughter.

Introduction The final mishnah of Shabbat begins by discussing annulling and releasing vows and continues with a story about measuring things on Shabbat to see if they are pure or impure, fit or not fit.

ונשאלין – to a Sage.

They may annul vows on Shabbat, and they may be asked [to release vows] when these are necessary for Shabbat. It is permitted for a husband to annul his wife’s vows and for a father to annul his daughter’s vow on Shabbat, since these vows may only be annulled on the day upon which they are heard (Numbers 30: 6, 9). If they had to wait until after Shabbat was over to annul them, the vows could no longer be annulled. Similarly, sages may be asked to release a vow on Shabbat, but only if there is some reason to release the vow on Shabbat itself and not wait until Shabbat is over. Such would be the case if for instance the vow was not to eat on Shabbat. If the vow was not going to impact Shabbat, then they must wait until Shabbat is over. For more on how Sages release vows and how husbands and fathers annul vows see Nedarim 9-11.

שהן לצורך השבת – such as that he vowed that he would not eat today and if made enquiry it specifically speaks of, for if it were a husband or a father annulling [a vow], whether they are for vows for the needs of the Sabbath, or whether they are for vows that are not for the needs of the Sabbath, for since he cannot to annual other than during the day of it being heard alone, and vows which are for the needs of the Sabbath, even if he had the free time to enquire about them before the [onset of] Shabbat, he enquires about them on Shabbat.

One may close up a skylight, and measure a rag and a ritual bath. The issue of closing up a skylight/window was discussed above in 17:7. There we saw that the sages allowed one to put a board back into a window frame to close out the light. One is allowed to measure a rag on Shabbat to see if it is three handbreadths by three handbreadths, the minimum measurement required for it to be susceptible to impurity. It is also permissible to measure a ritual bath to see if it contains the required 40 seah of water. These two measurements are allowed because they are connected to mitzvot. Other measurements would be forbidden.

ופוקקי את המאור – [he plugs/stops up] the window that from which the light enters he closes it up with a board or with the rest of anything that it is customary to stop it up with.

And it once happened in the days of Rabbi Zadok’s father and the days of Abba Shaul ben Botnit that they closed up the window with a small clay vessel and tied a [clay] pot to a string to ascertain whether there was the opening of a handbreadth or not in the barrel. And from their words we learn that we may close [a skylight] and measure and tie on Shabbat. The Talmud explains what exactly happened in this story. There were two houses which shared a wall and there was a window in the wall. In the window was a cracked barrel with a large hole in it. On a certain Shabbat a person died in one of the houses and they wanted to know if there was a handbreadth’s gap in the pitcher, such that the impurity from one house would be transmitted to the other house. First they closed up the skylight with a small clay vessel so that the priests could go up to the roof without becoming impure. They then wanted to measure the crack in the barrel but couldn’t reach it from the roof. So they tied an earthenware pot the size of one handbreadth by one handbreadth to a string and lowered it to the hole of the barrel. From these actions (which were certainly creative) we learn that it is permitted to close up a gap, to measure things to know whether they are impure and to make certain types of knots on Shabbat. Congratulations! We have finished Shabbat. It is a tradition at this point to thank God for helping us to finish learning the tractate and to commit ourselves to going back and relearning it, so that we may not forget it and so that its lessons will stay with us for all of our lives. Shabbat was the longest tractate we have covered so far, so an extra “yasher koah” to all who stuck it through. Admittedly, many of the details were quite difficult and the halakhot truly dictated exactly what is and is not permitted on Shabbat. I hope that learning this tractate will enrich your own Shabbat experience, and that you will find in the details of halakhah a system which forces a person to examine each and everyone one of her actions and to withdraw somewhat from the hustle bustle of the world for one day a week. Shabbat is a day dedicated to holy activities, worship of God, study, reflection, eating and drinking and non-creativity. The halakhot of Shabbat are meant to ensure that these lofty ideals can be achieved. May you have the strength and time to keep on learning more Mishnah! Tomorrow we begin Eruvin, a tractate which is actually quite connected to Shabbat.

ומודדין את המטלית – it if was ritually impure and came into contact with something ritually pure, we measure it [to see] if it has three fingers by three fingers to know if it the ritually pure things were defiled or not for a strip/patch that is less than three by three does not defile nor becomes defiled.

ואת המקוה – to know if it has a cubit by a cubit at a depth of thee cubits, for it they are measurements of a Mitzvah, therefore, it is permissible to measure them on Shabbat.

שפקקו את המאור – the window and it is called – "מאור" – for through it the light enters.

בטפיח – an earthenware pitcher.

מקדה – an earthenware utensil.

בגמי – for this reason, it (i.e., the Mishnah) took גמי/bulrush or reed-grass which is appropriate for the food of cattle and is not eliminated from being a permanent knot.

לידע אם יש בגיגית פותח טפח – a sort of small passageway that was between two houses so was not natural but rather that the barrel was placed on top of it, and their windows were open from the houses to the passageway, and they were worried lest someone die in one house and that the ritual impurity would come from the window to the passageway and from the passageway to the other house via the open window, therefore, they stopped up the open window to the house where the ritual defilement was inside with an earthenware pitcher and its back was to the side of the passageway for the earthenware utensil does not become defiled from its back and leaves a space between the two partitions, but they were concerned lest there wasn’t in the slit of the barrel an opening of a handbreadth, and it would be found that the barrel overshadows on the passageway and the ritual defilement comes through the passageway from one house to the other house. After that, it is was necessary to open the window and ot take that stopped up pitcher in the window and they came to know if there was in that slit of the barrel an opening of a handbreadth, and if there wasn’t a tent in that passageway to bring in the ritual defilement. For the ritual defilement goes out from the passageway via the slit in the barrel towards above, or if the slit in the barrel is not open one handbreadth, and it was found that the passageway itself was like a tent and brought the ritual defilement from one house to the other. And they measured the earthenware fire pot/potsherd for carrying fire and tied it with bulrushes and stretched it towards above to see if there was in the slit of the barrel opened a handbreadth or not.

ומדבריהם למדנו שפוקקין וקושרין ומודדין בשבת – as long as it was not a permanent knot, for the measurement would be for a Mitzvah or to practice on what is a decision/instruction.