Jerusalem Talmud Shabbat 18:1

משנה: מְפַנִּין אֲפִילוּ אַרְבַּע וְחָמֵשׁ קוּפּוֹת שֶׁל תֶּבֶן וְשֶׁל תְּבוּאָה מִפְּנֵי הָאוֹרְחִין וּמִפְּנֵי בִיטּוּל בֵּית הַמִּדְרָשׁ. אֲבָל לֹא אֶת הָאוֹצָר. מְפַנִּין תְּרוּמָה טְהוֹרָה וּדְמַאי וּמַעֲשֵׂר רִאשׁוֹן שֶׁנִּיטְּלָה תְרוּמָתוֹ וּמַעֲשֵׂר שֵׁנִי וְהֶקְדֵּשׁ שֶׁנִּפְדּוּ וְהַתּוּרְמוֹס הַיָּבֵשׁ מִפְּנֵי שֶׁהוּא מַאֲכָל לָעֲנִיִּים. אֲבָל לֹא אֶת הַטֵּבֵל וְלֹא אֶת מַעֲשֵׂר רִאשׁוֹן שֶׁלֹּא נִיטְּלָה תְרוּמָתוֹ וְלֹא אֶת מַעֲשֵׂר שֵׁנִי וְהֶקְדֵּשׁ שֶׁלֹּא נִפְדּוּ. לֹא אֶת הַלּוּף וְלֹא אֶת הַחַרְדָּל. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל מַתִּיר בַּלּוּף מִפְּנֵי שֶׁהוּא מַאֲכַל לָעוֹרְבִים: MISHNAH: One removes even four or five baskets of straw or of grain because of guests¹If one needs the space to accommodate visitors. or because of obstruction of the House of Study²If more space is needed for all the listeners., but not the storehouse³Since produce stored in a storehouse is not destined for immediate consumption, the containers are muqṣeh.. One removes pure heave, and demay⁴Produce which is suspected that tithes were not taken from it, see Introduction to Tractate Demay. Since one may give demay to the poor, it is food even though its consumption is forbidden to the well-to-do and it is forbidden to separate tithes on the Sabbath (Mishnah 2:7)., and First Tithe of which its heave was taken, and Second Tithe⁵Second Tithe in Jerusalem is food. Outside of Jerusalem it is not food since it must be taken to the place of the Temple to be consumed in purity. But it may be redeemed and the sanctity transferred to the money which must then be spent for food in Jerusalem. Similarly, dedicated sancta are prohibited for all usufruct but except for sacrificial animals they may be redeemed and will regain profane status after redemption. While in a state of holiness they are muqṣeh on the Sabbath. or sancta which were redeemed, and dry lupines⁶Greek θέρμος, ὁ. because it is food of the poor; but not ṭevel⁷Produce from which heave and tithes was not taken and which therefore is forbidden as food., nor First Tithe whose heave was not taken, nor Second Tithe and sancta which were not redeemed, nor serpentary⁸Arum dracunculus L. Arukh: Arum Colocasia L., nor mustard seed. Rabban Simeon ben Gamliel permits serpentary because it is food of ravens.

הלכה: מְפַנִּין אֲפִילוּ אַרְבַּע וְחָמֵשׁ קוּפּוֹת כול׳. רִבִּי זְעִירָא שָׁאַל לְרִבִּי יֹאשִׁיָּה. כַּמָּה הוּא שִׁיעוּר הַקּוּפּוֹת. אָמַר לֵיהּ. נִלְמוֹד סָתוּם מִן הַמְפוֹרָשׁ. דְּתַנִּינָן תַּמָּן. בְּשָׁלֹשׁ קוּפּוֹת שֶׁל שָׁלֹשׁ שָׁלֹשׁ סְאִין תּוֹרְמִין אֶת הַלִּשְׁכָּה. HALAKHAH: Rebbi Eleazar objected, did we not state “bundles of straw”? Is straw not as if dispersed⁵⁰Since bundles of straw also are usable to sit on, the Mishnah should not have made using them dependent on their being animal feed. The statement of R. Zeˋira is confirmed (but the attribution to R. Eleazar, a generation before R. Zeˋira, is impossible.)? “One removes even four or five baskets,” etc. ¹⁶This text is from Chapter 8, Notes 23–27. Rebbi Zeˋira asked Rebbi Joshiah, what is the measure of baskets? He told him, let us infer the hidden from the explicit since we have stated there¹⁷Mishnah Šeqalim 3:2.: “The contributions for the Temple were removed in three baskets of three seah each.”

תַּמָּן תַּנִּינָן. הַמּוֹצִיא יַיִן כְּדֵי מְזִיגַת הַכּוֹס. רִבִּי זְעִירָא שָׁאַל לְרִבִּי יֹאשִׁיָּה. כַּמָּה הוּא שִׁיעוּר הַכּוֹסוֹת. אָמַר לֵיהּ. יִלְמוֹד סָתוּם מִן הַמְפוֹרָשׁ. דְּתַנֵּי רִבִּי חִייָה. אַרְבָּע כּוֹסוֹת שֶׁלְפֶּסַח יֵשְׁנָן רְבִיעִית יַיִן אִיטַלְקִי. There, we have stated: “one who brings out wine to mix a cup,” etc. Rebbi Zeˋira asked Rebbi Joshiah, what is the measure of cups? He told him, let us infer the hidden from the explicit since Rebbi Ḥiyya stated¹⁸Cf. Tosephta Pesaḥim 10:1., the Four Cups of Passover add up to an Italic quartarius of wine.

מָהוּ לְפַנּוֹת מִן הָאוֹצָר כְּסֶדֶר הַזֶּה. נִישְׁמְעִינָהּ מִן הָדָא. וְשָׁוִין שֶׁלֹּא יִגַּע בָּאוֹצָר. אֲבָל עוֹשֶׂה הוּא שְׁבִיל וְנִכְנַס וְיוֹצֵא. May one remove from the storehouse in this kind¹⁹This refers to a problem in the interpretation of Mishnah 1. Does “but not from the storehouse” mean nothing from there or only less than four baskets? An additional question is whether there is a difference if one had started to take produce from the storehouse before the Sabbath or not. Cf. Babli 126b–127a.? Let us hear from the following: They are of one opinion that one may not touch the storehouse but one may make a path to enter and leave²⁰Quote from a baraita similar to one mentioned in the Babli 127a involving R. Aḥa and R. Simeon. Everybody agrees that even if the baskets in the storehouse are muqṣeh one may push them aside with his foot..

אִית תַּנָּיֵי תַנֵּי. מְטַלְטְלִין אֶת הַדִּימוּעַ. אִית תַּנָּיֵי תַנֵּי. אֵין מְטַלְטְלִין. אָמַר רִבִּי לָֽעְזָר. מָאן דְּאָמַר. מְטַלְטְלִין. בִּמְדוּמַע בִּתְרוּמָה טְהוֹרָה. וּמָאן דְּאָמַר. אֵין מְטַלְטְלִין. בִּתְרוּמָה טְמֵיאָה. וּבְאוֹתוֹ שֶׁיֵּשׁ בּוֹ כְדֵי לְהַעֲלוֹת. אֲבָל בְּאוֹתוֹ שֶׁאֵין בּוֹ כְדֵי לְהַעֲלוֹת לֹא. מָאן תַּנָּא. מְטַלְטְלִין. רִבִּי אֱלִיעֶזֶר. דְּתַנִּינָן. רִבִּי אֱלִיעֶזֶר אוֹמֵר. סְאָה שֶׁנָּֽפְלָה הִיא סְאָה שֶׁעָלָת. There are Tannaim who state, one moves dema^ˋ21Demaˋ is produce containing both profane produce and heave.. There are Tannaim who state, one does not move. Rebbi Eleazar said, he who said that one moves, if the heave was pure; but he who said that one does not move²²Pure heave mixed with pure produce is food. As long as the produce stays mixed, it may be eaten only by Cohanim, but this does not change the fact that it is food. But if the heave is impure it must be burned; as long as it is mixture it is fuel, not food, and as such is muqṣeh., if the heave was impure. Or about one where there was enough lift²³If the amount of heave mixed with profane produce is less than 1% of the profane, it is possible to remove an amount equal to the heave that fell in and transfer the sanctity of the heave to the produce taken out; this is called “lifting” (Mishnah Terumot 5:1). In this case even if the heave was impure the produce remains food and may be moved on the Sabbath; but if the amount of impure heave was larger the situation cannot be remedied, and the produce is not food., but not about one where there was not enough lift. Who said that one moves? Rebbi Eliezer, as we have stated: “Rebbi Eliezer said, the seah which fell in is the seah which came up²⁴Mishnah Terumot 5:2. The problem is that it is forbidden to separate heave on the Sabbath (Mishnah 2:7). For R. Eliezer the heave was separated; one simply has to take it out; there is no problem on the Sabbath. For the Sages opposing him the heave was lost in the profane produce; one has to take new heave. Since this is forbidden on the Sabbath the mixture temporarily is not food and cannot be moved on the Sabbath..

אָמַר רִבִּי אֶלְעָזָר. אָדָם עוֹמֵד מֵעֶרֶב שַׁבָּת וְאוֹמֵר. הֲרֵי זוֹ תְרוּמָה לְמָחָר. וְאֵין אָדָם עוֹמֵד בַּשַּׁבָּת וְאוֹמֵר. הֲרֵי זוֹ תְרוּמָה לְמָחָר. רִבִּי יוֹסֵי בֵּירִבִּי בּוּן אוֹמֵר. אֵין אָדָם עוֹמֵד עֶרֶב שַׁבָּת וְאוֹמֵר. הֲרֵי זוֹ תְרוּמָה לְמָחָר. מַתְנִיתָא פְלִיגָא עַל רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. לָגִין טְבוּל יוֹם וּמִילְאָהוּ מִן הֶחָבִית מַעֲשֵׂר טֵבֵל. אִם אָמַר. הֲרֵי זוֹ תְּרוּמָה לְמָחָר מִשֶּׁתֶּחְשַׁךְ הֲרֵי זוֹ תְּרוּמָה לְמָחָר. אִם אָמַר. הֲרֵי זֶה עֵירוּב. לֹא אָמַר כְּלוּם. פָּתַר לָהּ לְשֶׁעָבַר. וְהָתַנֵּי. רִבִּי חִייָה אוֹמֵר. אִית לָךְ מֵימַר לְשֶׁעָבַר. חָזַר בּוֹ רִבִּי יוֹסֵי בֵּירִבִּי בּוּן מֵהָדָא. מַאי כְדוֹן. מִכְּבָר לִכְשֶׁאַפְרִישֶׁנָּהּ. הַגַּע עַצְמָךְ שֶׁהָֽיְתָה תְרוּמָה טְהוֹרָה. מִכְּבָר לִכְשֶׁאוֹכְלֶינָּהּ. הַגַּע עַצְמָךְ שֶׁהָֽיְתָה תְרוּמָה טְמֵיאָה. מִכְּבָר לְשֶׁאַנִּיחֶנָּהּ בְּזָוִית. ²⁵A slightly garbled version of this text is in Demay 7:5 (Notes79–95, ל). Rebbi ²⁶In Demay, R. Isaac bar Eleazar. Eleazar said, a person can say on a Friday, this shall be heave tomorrow²⁷A person may not be pure for heave on Friday but he may be pure on the Sabbath. If his impurity (or that of his vessel) was removed by immersion in a miqweh he still contaminates holy things but not profane food until the next sundown (Lev. 22:7). Hence, he must keep his food in profane state until nightfall. But at nightfall it will be Sabbath and he will not be permitted to change the status of food and separate heave and tithes. He must make a declaration on Friday to separate heave on the Sabbath automatically., but nobody can say on the Sabbath, this shall be heave tomorrow. Rebbi Yose ben Rebbi Abun said, nobody can say on a Friday, this shall be heave tomorrow. A Mishnah disagrees with Rebbi Yose ben Rebbi Abun:²⁸Ṭevul Yom 4:4. The exact text of the Mishnah reads: “If a vessel which was immersed that day {and will be pure only after sundown} was filled from an amphora with ṭevel tithe, if he said that its contents should be heave of the tithe after nightfall, then this is heave of the tithe. If he said that it should be eruv, he did not say anything.” Tithe can be ṭevel only if the heave of the tithe was not taken; hence, ‘heave’ in our text should always mean ‘heave of the tithe” as in the Mishnah. “If a vessel²⁹Greek λάγυνος, ὁ, “flask”, Latin lagena, lagaena, lagona, lagoena, -ae, f. “large earthen vessel with neck and handles; flask, bottle”. was immersed that day and somebody filled it from an amphora with ṭevel tithe, if he said³⁰On Friday., its contents should be heave [of the tithe] tomorrow, i. e., after nightfall, then this is heave. If he said, that should be eruv³¹Either an eruv to turn a common courtyard or dead-end street into a private domain or one to move the Sabbath boundary. The eruv must be deposited on Friday afternoon and be at the right spot at sundown, so that its owner can acquire the Sabbath rest at that spot. But in our case, at sundown the wine is still ṭevel; since it cannot be eaten it is not food, and the eruv is invalid., he did not say anything.” Explain it if he transgressed³²R. Yose ben R. Abun would agree that if someone incorrectly followed R. Eleazar’s prescription the declaration was valid.. But Rebbi Ḥiyya stated: “He says,³³There is a baraita in which R. Ḥiyya presents the text of the declaration to be recited in the case considered by R. Eleazar. R. Ḥiyya unconditionally permits the declaration.” and you say, if he transgressed? Rebbi Yose ben Rebbi Abun retracted that. What is to be done³⁴What is the text of R. Ḥiyya’s declaration?? “From before I shall separate it.³⁵When I separate it (on the Sabbath), the separation shall be valid from the moment of declaration (on Friday).” Think about it, if it was pure heave, “from before I shall eat it.³⁶If a Cohen makes the declaration, he may say so since then he does not have to separate once it was declared to be heave. If another person makes the declaration, he may say: From the moment that a Cohen eats it.” Think about it, if it was impure heave, “from before I shall deposit it in a corner.³⁷Since impure heave must be burned, which is forbidden on the Sabbath, the only thing one can do with impure heave on the Sabbath is putting it away so that it should not be used.”

תַּנֵּי. מְטַלְטְלִין אֶחָד תְּרוּמָה טְהוֹרָה וְאֶחָד תְּרוּמָה טְמֵיאָה. אָמַר רִבִּי זְעִירָה. הָדָא אָֽמְרָה. טֵבֵל שֶׁיֵּשׁ עָלָיו. תְּנַּי. מוּתָּר לְטַלְטְלוֹ. כֵּיצַד עוֹשֶׂה. נוֹתֵן עֵינָיו בְּמִקְצָתוֹ וְאוֹכֵל הַשְּׁאָר. It was stated: One may move³⁸On the Sabbath. Since impure heave cannot be used, one would expect that it could not be moved. both pure and impure heave. Rebbi Zeˋira said, it means that one is permitted to move ṭevel that has a condition on it³⁹That heave is taken retroactively on the Sabbath to make the ṭevel edible. In that case, the ṭevel is food and certainly may be moved on the Sabbath. on the Sabbath. What does he do⁴⁰This refers to Mishnah Demay 7:8 or to the declaration implied by R. Eleazar, viz., that a person may say on Friday that a certain part of food shall become heave or heave of the tithe on the Sabbath without actually separating heave from profane food on Friday.? He thinks about a part of it and eats the rest⁴¹The part destined to be heave has to be kept in mind all the time while the rest is consumed..

תַּנֵּי. מְטַלְטְלִין הַחַרְדָּל מִפְּנֵי שֶׁהוּא מַאֲכָל יוֹנִים. וְאֶת הֶחָצָב מִפְּנֵי שֶׁהוּא מַאֲכָל צְבָאִים. וְאֶת הַזְּכוּכִית מִפְּנֵי שֶׁהוּא מַאֲכָל נָעֲמִיּוֹת. אָמַר רִבִּי נָתָן. אִם כֵּן יְטַלְטְלוּ הַזְּמוֹרוֹת מִפְּנֵי שֶׁהַפִּילִין אוֹכְלִין אוֹתָן. It was stated⁴²Babli 128a, Tosephta 14:8 (ed. Liebermann).: “One may move mustard seed because it is pigeon feed, and rue⁴³Gaonic identification (Gaonic commentary to Kelim 3:6). because it is food for gazelles, and glass⁴⁴Glass beads. because it is food for ostriches. Rebbi Nathan said, then one should be able to move shoots since elephants eat them⁴⁵Since Mishnah 2 explicitly prohibits moving bundles of shoots which are not intended as feed for domestic animals, the entire argument based on the feeding habits of wild animals is unacceptable. In the Tosephta he adds a principle: One may move potential food if and only if it was intended either as food or as feed.”.

רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל מַתִּיר בַּלּוּף מִפְּנֵי שֶׁהוּא מַאֲכַל לָעוֹרְבִים׃ מָה אֲנָן קַייָמִין. אִם בְּשֶׁיֵּשׁ לוֹ מֵאוֹתוֹ הַמִּין וְאוֹתוֹ הַמִּין מָצוּי בַשּׁוּק. דִּבְרֵי הַכֹּל מוּתָּר. אִם בְּשֶׁאֵין לוֹ מֵאוֹתוֹ הַמִּין וְאֵין אוֹתוֹ הַמִּין מָצוּי בַשּׁוּק. דִּבְרֵי הַכֹּל אָסוּר. אֶלָּא כִי נָן קַייָמִין. בְּשֶׁיֵּשׁ לוֹ מֵאוֹתוֹ הַמִּין וְאֵין אוֹתוֹ הַמִּין מָצוּי בַשּׁוּק. רַבָּנִן אָֽמְרִין. מִכֵּיוָן שֶׁאֵין אוֹתוֹ הַמִּין מָצוּי בַשּׁוּק כְּמִי שֶׁאֵין לוֹ מֵאוֹתוֹ הַמִּין. וְרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אָמַר. מִכֵּיוָן שֶׁיֵּשׁ לוֹ מֵאוֹתוֹ הַמִּין כְּמִי שֶׁאוֹתוֹ הַמִּין מָצוּי בַשּׁוּק. “Rabban Simeon ben Gamliel permits serpentary because it is food of ravens.” Where do we hold? If he keeps a certain kind and that kind is sold on the market, everybody agrees that it is permitted. If he does not keep a certain kind⁴⁶The kind of animal for which the feed is appropriate. This automatically restricts the statements made in the preceding paragraph to people owning the animals mentioned there. and that kind is not sold on the market, everybody agrees that it is prohibited. But we must hold that he keeps a certain kind and that kind is not sold on the market. The rabbis said, since that kind is not sold on the market, it is as if he did not keep it. Rabban Simeon ben Gamliel said, since he keeps that kind it is as if that kind were sold on the market.

אָמַר רִבִּי זְעִירָה. לֹא אַתְיָא אֶלָּא כְּרִבִּי חֲנִינָא. דְּאָמַר. עוֹלִין הָיִינוּ עִם רִבִּי לְחַמַּת גָּדֵר וְהָיָה אוֹמֵר לָנוּ. בָּרְרוּ לָכֶם חַלּוּקֵי אֲבָנִים וְאַתֶּם מוּתָּרִין לְטַלְטְלָם לְמָחָר. אָמַר רִבִּי יוֹסֵה. שַׁנְייָא הִיא הָכָא שֶׁהוּא כְכִסֵּא. ⁴⁷Discussion of Mishnah 2. Rebbi Zeˋira said, this only follows Rebbi Ḥanina, as Rebbi Ḥanina said⁴⁸Quote from Chapter 4, Note 62., we were ascending with Rebbi to the Hot Springs of Gadara when he said to us, choose smooth stones for yourselves; then you are permitted to move them tomorrow. Rebbi Yose said, there is a difference here because it is like a chair⁴⁹One only has to think about the stones, not actually taking them, since they are immediately usable without preparation..