משנה: כָּל־הַכֵּלִים נִיטָּלִין בַּשַּׁבָּת וְדַלְתוֹתֵיהֶן עִמָּהֶן אַף עַל פִּי שֶׁנִּתְפָּֽרְקוּ בַּשַּׁבָּת וְאֵינָן דּוֹמִין לְדַלְתוֹת הַבַּיִת לְפִי שֶׁאֵינָן מִן הַמּוּכָן: MISHNAH: All implements may be taken on the Sabbath and their doors with them, even if they were disassembled on the Sabbath1Even if the lid was off the implement when the Sabbath started it does not lose its quality as part of a implement and is not muqṣeh. It is understood that tools are classified as implements for the Sabbath.; they are not similar to doors of a house because the latter are not prepared2The door of a building is part of the building. While it may be moved to be opened or closed, it cannot be removed since this would be tearing down a building. If for some reason the door becomes unhinged on the Sabbath, it is muqṣeh since at the beginning of the Sabbath it was not prepared for its role as implement..
הלכה: כָּל־הַכֵּלִים נִיטָּלִין בַּשַּׁבָּת כול׳. דַּלְתוֹת הַבַּיִת דְּרוּבָה וְדַלְתּוֹת הַכֵּלִים דְּרוֹבָן. דַּלְתוֹת הַבַּיִת דְּרוּבָה. שֶׁאַף עַל פִּי שֶׁנִּתְפָּֽרְקוּ מֵעֶרֶב שַׁבָּת אָסוּר לְטַלְטְלָן בַּשַּׁבָּת. דַּלְתוֹת הַכֵּלִים דְּרוּבָה שֶׁאַף עַל פִּי שֶׁנִּתְפָּֽרְקוּ בַּשַּׁבָּת נִיטָּלִין בַּשַּׁבָּת. HALAKHAH: “All implements may be taken on the Sabbath,” etc. There is spelled out more for doors of a house and there is spelled out more for doors of implements11E. g., of a chest or a cupboard.. There is spelled out more for doors of a house, for even if they were unhinged on Friday they may not be moved on the Sabbath. There is spelled out more for doors of implements, for even if they were unhinged on the Sabbath they may be used on the Sabbath12Shabbat.122b">Babli 122b..
לְפִי שֶׁאֵינָן מִן הַמּוּכָן. וְאֵין תַּשְׁמִישָׁן אֶלָּא עַל גַּבֵּי קַרְקַע. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי אֶלְעָזָר. בָּרִאשׁוֹנָה הָיוּ כָּל־הַכֵּלִים נִיטָּלִין בַּשַּׁבָּת. כֵּיוָן שֶׁנֶּחְשְׁדוּ לִהְיוֹת מְחַלְּלִין יָמִים טוֹבִים וְשַׁבָּתוֹת. הָדָא הִיא דִכְתִיב בַּיָּמִ֣ים הָהֵ֡מָּה רָאִ֣יתִי בִֽיהוּדָ֣ה ׀ דוֹרְכִים גִּיתּוֹת בַּשַּׁבָּ֡ת וְעוֹמְסִים עַל־הַֽחֲמֹרִים וגו׳. וְאָֽסְרוּ לָהֶן הַכֹּל. כֵּיוָן שֶׁנִּגְדְּרוּ. הָיוּ מַתִּירִין לָהֶן וְהוֹלְכִין עַד שֶׁהִתִּירוּ לָהֶן אֶת הַכֹּל. חוּץ מִן הַמַּסָּר הַגָּדוֹל וְיָתֵד שֶׁלְמַחֲרֵישָׁה. רִבִּי יוֹסֵה אוֹמֵר. אַף הַצִּיפְּרִין. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר. אַף הַהוֹגִין. מְדוּכָה. אִם יֵשׁ בָּהּ שׁוּם מְטַלְטְלִין אוֹתָהּ. וְאִם לָאו אֵין מְטַלְטְלִין אוֹתָהּ. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר. אִם הָֽיְתָה מְדוּכָה קְטַנָּה נִיתֶּנֶת עַל גַּבֵּי הַשֻּׁלְחָן הֲרֵי הִיא כִקְעָרָה וּמְטַלְטְלִין אוֹתָהּ בַּשַּׁבָּת. רִבִּי יוֹסֵי רִבִּי אִילָא בְשֵׁם רִבִּי אֶלְעָזָר. רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רִבִּי אֶלְעָזָר. קוֹדֶם לְהַתָּרַת כֵּלִים שָׁנוּ. “Because the latter are not prepared,” and they are used only connected to the ground13House doors are used only in connection with the house; they cannot be removed and used for other purposes.. Rebbi Abbahu in the name of Rebbi Eleazar: 14Tosephta 14:1 (ed. Liebermann), Shabbat.123b">Babli 123b.“Originally all implements could be taken on the Sabbath. Because they were suspected of desecrating holidays and Sabbaths as it is written15Nehemiah.13.15">Neh. 13:15., at that time I saw in Jehudah that they were working wine presses on the Sabbath … and loading on donkeys, etc., they forbade them everything. After they were fenced16When the Sabbath was universally kept publicly by rabbinic standards. in they continued to permit to them until they permitted them everything except the big saw and the blade of the plough6Work tools which are expensive to replace cannot be taken for other uses. Since the intended use is forbidden on the Sabbath, they cannot be used on the Sabbath.. Rebbi Yose said, also the engraver’s stylo17Definition of Arukh, s. v. צפורן. The root is Accadic ṣpr “to be pointed”.. Rabban Simeon ben Gamliel says, also the anchor18Since a ship may not leave on the Sabbath..” 19Tosephta 13:17 (ed. Liebermann). Shabbat.123b">Babli 123b.“A mortar, if there is garlic in it one may take it, otherwise one may not take it; Rabban Simeon ben Gamliel says, if it is a small mortar used at table then it is like a bowl and one moves it on the Sabbath.” Rebbi Yose, Rebbi Ila in the name of Rebbi Eleazar, Rebbi Jacob bar Aḥa in the name of Rebbi Eleazar, they formulated before implements were permitted20Tosephta 13:17 is not Halakhah; any mortar may be moved even though grinding in a mortar is biblically a Sabbath violation..
תַּמָּן תַּנִּינָן. קְלַוֹסְטְרָא. רִבִּי יְהוֹשֻׁעַ אוֹמֵר. שׁוֹמְטָהּ מִפֶּתַח זוֹ וְתוֹלָהּ בַּחֲבֵירוֹ בַּשַּׁבָּת. רִבִּי טַרְפוֹן אוֹמֵר. הֲרֵי הִיא כְּכָל־הַכֵּלִים וּמִיטַּלְטֶלֶת בֶּחָצֵר: דְּבֵי רִבִּי יַנַּאי אָֽמְרֵי. בְּחָצֵר שֶׁלֹּא עִירִיבָה הִיא מַתְנִיתָא. אִם בְּחָצֵר שֶׁלֹּא עִירִיבָה הָדָא הִיא דְתַנִּינָן. הֲרֵי הִיא כְּכָל־הַכֵּלִים וּמִיטַּלְטֶלֶת בֶּחָצֵר: רִבִּי יוֹסֵה בְשֵׁם רִבִּי יִרְמְיָה רִבִּי חֲנַנְיָה מַטֵּי בָהּ בְשֵׁם רִבִּי אֶלְעָזָר. קוֹדֶם לְהַתָּרַת כֵּלִים שָׁנוּ. (אִי קוֹדֶם לְהַתָּרַת כֵּלִים שָׁנוּ) הָדָא הִיא דְתַנִּינָן. הֲרֵי הִיא כְּכָל־הַכֵּלִים וּמִיטַּלְטֶלֶת בֶּחָצֵר: כִּשְׁלֹֹשָׁה כֵלִים הַמִּיטַּלְטְלִין בֶּחָצֵר. וְאֵילּוּ הֵן. סַכִּין קְטַנָּה וּמִקְצוֹעַ שֶׁלְדְּבֵילָה וְזוֹמֵילִיסְטִרָא. There, we have stated21Kelim 11:4" href="/Mishnah_Kelim.11.4">Mishnah Kelim 11:4.: “A door-bolt22Latin claustrum, n. “door bolt, bar”., Rebbi Joshua says one may slip it off one door and hang it on another on the Sabbath23R. Joshua only allows drawing the bolt out, tying it to a string and drawing it on the string to another door opening to the same courtyard, since this is moving “as on the back of one’s hand”, unprofessional, and not biblically forbidden. If the bolt can be drawn out without using a tool, it cannot be destroying a building and is not forbidden.. Rebbi Tarphon says, it is like any other implement and may be moved in the courtyard24He holds that a courtyard always is a domain by itself. It may not be part of the private domains of the houses opening into it; then without an eruv one may not carry from a house to the courtyard or from the courtyard to the house; but this does not limit one from carrying the bolt from one door to the next in the courtyard..” In the House of Rebbi Yannai they say, the Mishnah is about a courtyard without an eruv25Shabbat.124a">Babli 124a.. If it is about a courtyard without an eruv, is that what we did state, “it is like any other implement and may be moved in the courtyard”26Since the door bolt was in the house, not in the courtyard, at the start of the Sabbath, the argument of R. Tarphon seems pointless since without an eruv no implement can be moved from the house to the courtyard.? Rebbi Yose in the name of Rebbi Jeremiah, Rebbi Ḥananiah reaches it in the name of Rebbi Eleazar: they formulated before implements were permitted. (If they formulated before implements were permitted,)27The text in parentheses is a mistaken correction by the corrector; it should be deleted. is that what we have stated: “it is like any other implement and may be moved in the courtyard”28The question raised (Shabbat 17:1:4" href="/Jerusalem_Talmud_Shabbat.17.1.4">Note 26) has not been answered.? Like the29Tosephta 14:1 (ed. Liebermann), Shabbat.123b">Babli 123b. It is asserted that there never was a rabbinic prohibition even in the days of Nehemiah which would have inhibited moving these implements in the courtyard, even from the house. “three implements which can be carried in a courtyard: a small knife, the chopper of fig cake, and the soup ladle30Greek ζωμήρυσις, -εως, ἡ..”
חֲצוֹצֶרֶת. תּוֹקֵעַ הַשְּׁלִישִׁית בְּרֹאשׁ הַגַּג וּמַנִּיחָהּ בִּמְקוֹמָהּ. וְלֹא כֶלִי הוּא. אָמַר רִבִּי יוּדָן. קוֹדֶם לְהַתָּרַת כֵּלִים שָׁנוּ The bugle, he blows a third time on the roof and puts it down at that spot31The public announcement of the start of the Sabbath by blowing a horn; an institution common to Palestine and Babylonia but which in detail is only known from the Shabbat.35b">Babli, 35b. One cannot understand why the horn must be put away immediately with the start of the Sabbath since a Tosephta (13:16; quoted Shabbat 6:1:7" href="/Jerusalem_Talmud_Shabbat.6.1.7">Chapter 6 Note 62) notes that it may be used on the Sabbath as a baby bottle. This baraita clearly became obsolete with the permission to move all implements.. Is it not a implement? Rebbi Yudan said, they formulated before implements were permitted.
רִבִּי זְעוּרָא בְשֵׁם רִבִּי אֶלָעָזָר. קָנִים וּמַקְלוֹת קוֹדֶם לְהַתָּרַת כֵּלִים שָׁנוּ. לְווָחִין שֶׁלְסְפִינָה אֵין מְטַלְטְלִין אוֹתָן בַּשַּׁבָּת. אִם הָיוּ מְכוּסִּין עַל גַּבֵּי כֵלִים אוֹ עַל גַּבֵּי אוֹכְלִין הֲרֵי הֵן כְּכִיסּוּי כָּל־הַכֵּלִים וּמְטַלְטְלִין אוֹתָן בַּשַּׁבָּת. אָמַר רִבִּי לָא. אַף עַל גַּב דְּתֵימַר. כְּכִיסּוּי כֵלִים. וְהוּא שֶׁיְּהֵא עֲלֵיהֶן תּוֹאַר כֶּלִי. Rebbi Zeˋira in the name of Rebbi Eleazar: Half-pipes32The half-pipes mentioned in Menachot 11:6" href="/Mishnah_Menachot.11.6">Mishnah Menaḥot 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 the Mishnah which declares that all implements may be moved on the Sabbath. and rods33In Pesachim 5:9:1" href="/Jerusalem_Talmud_Pesachim.5.9.1">Mishnah Pesaḥim 5:9 it is asserted by R. Eliezer that while on a weekday the Passover sacrifice is stripped of its hide while hanging on rods carried by two people, on the Sabbath one uses no sticks but two people stretch out their arms to replace the rods. In view of the Mishnah here there is no reason not to use the rods on the Sabbath. It would be easy to say that the 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.
Shabbat.123b">Babli 123b. were formulated before implements were permitted. One may not move planks34Planks used to cover the holds of the ship. These are not shaped as implements; in other circumstances they could be used as building materials. of a ship on the Sabbath. If they cover implements or food they are like covers of any implement and may be moved on the Sabbath. Rebbi La said, even although you are saying “like covers of implements”, this is only if they have the designation of an implement35The essence of an implement is that it is subject to impurity. Straight planks are impervious to impurity; they cannot be called “implements”..
כָּל־שֶׁנִּיטַּל בִּשְׁנַיִם מְטַלְטְלִין אוֹתָן. בִּשְׁנָיִם בְּאַרְבָּעָה וּבַחֲמִשָּׁה אָסוּר. אָמַר. רִבִּי זְעוּרָא. מִכֵּיוָן דְּאַתְּ אָמַר. בִּשְׁנַיִם מוּתָּר. אֲפִילוּ בְּאַרְבָּעָה וּבַחֲמִשָּׁה מוּתָּר. מַה דְמַר רִבִּי מָנָא. (אָמַר) [בִּימֵי] רִבִּי יוֹסֵה הֲווֹן טַלְייָא טְעִינִין סַפְסְלָה דְּרִבִּי יוּדָה בַּר פָּזִי וְסַבַּייָא מְסַייְעִין לְהוֹן. רִבִּי לָֽעְזָר בְּשֵׁם רִבִּי חֲנִינָה. מַעֲשֶׂה הָיָה וְטִילְטְלוּ קָרוֹן שֶׁל בֵּית רִבִּי בַּשַּׁבָּת. וְלָאו כֶלִי הוּא. שֶׁלֹּא תֹאמַר. הוֹאִיל וְאֵין תַּשְׁמִישָׁן אֶלָּא עַל גַּב מְקוֹמָן אֵין מְטַלְטְלִין אוֹתָן בַּשַּׁבָּת. רַב יְהוּדָה בְשֵׁם שְׁמוּאֵל. קּוּפּוֹת הַגְּדוֹלוֹת וְסוּגִין הַגְּדוֹלִים מְטַלְטְלִין אוֹתָן בַּשַּׁבָּת. שֶׁלֹּא תוֹמַר. הוֹאִיל וְתַשְׁמִישָׁן בִּמְקוֹמָן אֵין מְטַלְטְלִין אוֹתָן. רִבִּי אַבָּא בְשֵׁם שְׁמוּאֵל. מַכְבֵּשׁ מִיטּוֹת מְטַלְטְלִין אוֹתָן בַּשַּׁבָּת. רִבִּי בָּא בְשֵׁם רַב. כּוֹבֶד הָעֶלְיוֹן וְהַתַּחְתּוֹן מְטַלְטְלִין אוֹתָן חוּץ מִן הָעוֹמְדִין. אָמַר רִבִּי בָּא. הָדָא דְתֵימָר בְּעוֹמְדִין שֶׁשָּׂם. אֲבָל בְּעוֹמְדִין שֶׁבָּן מוּתָּר. רִבִּי זְעוּרָה בְשֵׁם רַב יְהוּדָה בְשֵׁם רַב. קָנִים וַחֲבָלִים שֶׁל קורייס מְטַלְטְלִין אוֹתָן בַּשַּׁבָּת. מַה דְּרִבִּי יוֹסֵה אָמַר. רִבִּי יוֹחָנָן שָׁאַל לְרִבִּי יְהוּדָה בֶּן לֵוִי. מָהוּ לְטַלְטֵל כְּלֵי קורייס בַּשַּׁבָּת. אָמַר לֵיהּ. מְטַלְטְלִין. רִבִּי יוּדָה בֶּן פָּזִי לֹא אָמַר כֵּן אֶלָּא רִבִּי יוֹחָנָן שָׁאַל לְרִבִּי יְהוּדָה בֶּן לֵוִי. מָהוּ לְטַלְטֵל כְּלֵי קורייס בַּשַּׁבָּת. אָמַר לֵיהּ. אֵין מְטַלְטְלִין. אָמַר לֵיהּ. לָמָּה. אָמַר לֵיהּ. מִפְּנֵי שֶׁאֵין מְטַלְטְלִין. Anything which may be moved by two people may be moved by two; by four or five it is forbidden37In this version nothing is said about moving by three people. Naḥmanides (Novellae ad 121b, ed. M. Herschler col. 406) reads: “Anything which may be moved by two people may be moved by three; by four or five it is forbidden.” Meïri(Commentary ad 123b, ed. I.S. Lange p. 484) reads as our text. Rashba (Novellae ad 123b) reads: “Anything which may be moved by two people may be moved by two; by three or five it is forbidden.” Ritba (Novellae ad 122a, ed. M. Goldstein col. 776) paraphrases the text but it seems that he reads with Rashba, “by three or four or five it is forbidden.” A connected text is Tosephta 14:3: “One does not carry on a yoke on the Sabbath, but two may carry together; three or four are forbidden.”
“Forbidden” as always means rabbinically forbidden, not liable for a Sabbath violation.. Rebbi Zeˋira said, since you are saying that by two it is permitted, even by four or five it is permitted38Eruvin.102a">Babli Eruvin 102a.. That is what Rebbi Mana said, in the days of Rebbi Yose children were carrying Rebbi Jehudah ben Pazi’s bench39Latin subsellium, -ii, n. and old men were helping them. Rebbi Eleazar in the name of Rebbi Ḥanina: It happened that they moved the carriage of Rebbi’s house on the Sabbath. Is that not an implement? Lest you say that because one used only its place one could not move it on the Sabbath40Even though the carriage may not be used on the Sabbath to transport anything, if the place where it is parked is needed it may be moved on the Sabbath. Shabbat.124a">Babli 124a.. Rav Jehudah in the name of Samuel: Big boxes and big pails41Geonic commentary to Kelim 16:3" href="/Mishnah_Kelim.16.3">Mishnah Kelim 16:3: “large containers, at least one seah large.” Maimonides: “Large pails to transport wheat and flour.” may be moved on the Sabbath, lest you say because they are used only at their place one could not move them on the Sabbath42Even if usually they are transported only using machinery, this does not make them muqṣeh.. Rebbi Abba in the name of Samuel: A bed press one may move on the Sabbath43I do not know what this expression means. Pene Mosheḥ: With which one presses the logs to equalize them. Qorban haEdah seems to read מוֹטוֹת “yokes” or מַטּוֹת “staffs” for מִטּוֹת “beds” and declares it an appurtenance of the loom.. Rebbi Abba in the name of Rav: One may move the upper and lower cross-beams but not the vertical [beams]44Parts of the loom. A working loom may not be taken apart on the Sabbath by biblical standards but parts of a defective one may be moved even by rabbinic standards since the notions of building and tearing down do not apply to implements. Shabbat.113a">Babli 113a.. Rebbi Abba said, this refers to installed vertical [beams]; but the vertical [beams] at rest45Reading בן as equal to Arabic بنّ “to rest at a place”. are permitted. Rods and ropes of the loom46This seems to be Greek καῖρος, ὁ “weaving”, short for קורייס כְּלֵי “instruments needed for weave” used in the next sentence, for any implements needed for the manufacture of textiles. Jastrow’s identification as Latin corius, corium “leather, leather strap” (following Theodor) is inappropriate here, as are the additional meanings “upper surface (of a building), layer, stratum of earth”. one may move on the Sabbath; this is what Rebbi Yose said: Rebbi Joḥanan asked Rebbi Jehudah ben Levi, may one move appurtenances of a loom on the Sabbath? He told him, one may move. Rebbi Jehudah ben Pazi did not say so but: Rebbi Joḥanan asked Rebbi Jehudah ben Levi, may one move appurtenances of a loom on the Sabbath? He told him, one may not move. He asked him, why? He answered, because one may not move47It is a tradition. This answer is typical of R. Jehudah ben Levi, Niddah.60a">Babli Niddah 60a..