משנה: כֵּיצַד תּוֹלִין וּמַפְשִׁיטִין אוּנְקְלָיוֹת שֶׁל בַּרְזֶל הָיוּ קְבוּעִין בַּכְּתָלִים וּבָעַמּוּדִין שֶׁבָּהֶן תּוֹלִין וּמַפְשִׁיטִין. כָּל־מִי שֶׁאֵין לוֹ מָקוֹם לִתְלוֹת וּלְהַפְשִׁיט מַקְלוֹת דַּקִּין חֲלָקִים הָיוּ שָׁם וּמַנִּיחַ עַל כְּתֵיפוֹ וְעַל כֶּתֶף חֲבֵירוֹ וְתוֹלֶה וּמַפְשִׁיט. רִבִּי אֱלִיעֶזֶר אוֹמֵר אַרְבָּעָה עָשָׂר שֶׁחָל לִהְיוֹת בַּשַּׁבָּת מַנִּיחַ יָדוֹ עַל כֶּתֶף חֲבֵירוֹ וְיַד חֲבֵירוֹ עַל כְּתֵיפוֹ וְתוֹלֶה וּמַפְשִׁיט׃ MISHNAH: How does one hang and skins235The Pesaḥ has to be roasted whole; for this it has to be skinned. For this purpose the carcass it hung on its hind feet and stripped from there to the head. This has to be done in the Temple enclosue since the required innards have to be burned on the altar and sacrificial meat which leaves the Temple precinct becomes disqualified for the altar.? Iron hooks236Greek ἀγκύλη, ἡ. were fixed in the walls and on the pillars where one hangs and skins. For anybody who does not find a place to hang and skin there were thin smooth rods; he puts one on his shoulder and another’s shoulder, and hangs and skins. Rebbi Eliezer says, if the Fourteenth falls on a Sabbath, he puts his arm on another’s shoulder who puts his arm on the first person’s shoulder237Since he holds that the rods are muqṣeh and may not be used on the Sabbath., and hangs and skins.
הלכה: רִבִּי זְעִירָא בְשֵׁם רִבִּי אֶלְעָזָר. קָנִים וּמַקְלוֹת קוֹדֶם לַהַתָּרַת הַכֵּלִים נִשְׁנוּ. HALAKHAH: Rebbi Zeˋira in the name of Rebbi Eleazar: Half-pipes and rods were stated before the permission of vessels238This is quoted from Šabbat 17 (Notes 32,33), Shabbat.123b">Babli Šabbat 123b. The half-pipes mentioned in Menachot 11:6" href="/Mishnah_Menachot.11.6">MishnahMenaḥot 11:6 which separate between the loaves of the shew-bread, where it is mentioned that they cannot be removed or put in on the Sabbath. This clearly contradicts Shabbat 17:1:1" href="/Jerusalem_Talmud_Shabbat.17.1.1">Mishnah Šabbat 17:1 which declares that all implements may be moved on the Sabbath.
The rods are mentioned here. In view of Shabbat 17:1:1" href="/Jerusalem_Talmud_Shabbat.17.1.1">Mishnah Šabbat 17:1 there is no reason not to use the rods on the Sabbath. It would be easy to say that practice does not follow R. Eliezer, but since he is a very reliable historical source there can be no doubt that he accurately reports Temple practice from his own experience. One has to conclude that the general permission to use all implements (with the exception of expensive tools of trade) has to be dated to the council of Jabneh after the destruction of the Second Temple..