Jerusalem Talmud Shabbat 20:1

משנה: רִבִּי אֱלִיעֶזֶר אוֹמֵר תּוֹלִין אֶת הַמְשַׁמֶּרֶת בְּיוֹם טוֹב וְנוֹתְנִין לַתְּלוּיָה בַּשַּׁבָּת. וַחֲכָמִים אוֹמְרִים אֵין תּוֹלִין אֶת הַמְשַׁמֶּרֶת בְּיוֹם טוֹב וְאֵין נוֹתְנִין לַתְּלוּיָה בַּשַּׁבָּת. אֲבָל נוֹתְנִין לַתְּלוּיָה בְּיוֹם טוֹב׃ MISHNAH: Rebbi Eliezer says, one hangs the yeast-sieve¹Since on a holiday the preparation of food is permitted (Lev. 12:16), R. Eliezer also permits installation of the necessary implements. If the wine was stored in the amphora in which it was made, he permits to install a sieve on top of a pitcher to remove the yeast from the fluid actually to be served for the holiday meal. on a holiday and one uses one hanging on the Sabbath²Even though sifting is one of the 39 forbidden actions, R. Eliezer restricts this to solid food as described in Mishnah 7:2.. But the Sages say, one may not hang a yeast-sieve on a holiday³They do not permit installations on the holiday. Even though putting a sieve on a pitcher is not making a tent, it is close enough to be rabbinically prohibited as tent making. and may not use a hanging one on the Sabbath⁴Since this is classified either as selecting or sifting; both biblically prohibited. but one may use a hanging one on a holiday⁵Since the sifting is necessary to make the wine acceptable to everybody, it is legitimate preparation of food on the holiday..

הלכה: רִבִּי אֱלִיעֶזֶר אוֹמֵר תּוֹלִין אֶת הַמְשַׁמֶּרֶת כול׳. תַּנֵּי. לֹא נֶחְלַק רִבִּי אֱלִיעֶזֶר וַחֲכָמִים שֶׁנּוֹטְעִין אוֹהֳלִין כַּתְּחִילָּה בְּיוֹם טוֹב. וְעַל מַה נֶחְלְקוּ. עַל מוֹסִיפִין. שֶׁרִבִּי אֱלִיעֶזֶר אוֹמֵר. מוֹסִיפִין בְּיוֹם טוֹב וְאֵין מוֹסִיפִין בַשַּׁבָּת. וַחֲכָמִים אוֹמְרִים. אֵין מוֹסִיפִין בְּיוֹם טוֹב וְאֵין צָרִיךְ לוֹמַר בַּשַּׁבָּת. וָכָא לֹא בְתוֹסֶפֶת אֲנָן קַייָמִין. אָמַר רִבִּי אַבִין בַּר כַּהֲנָא. תִּיפְתָּר בִּמְשַׁמֶּרֶת חֲדָשָׂה שֶׁמַּכְשִׁירָהּ לִכְלִי. כָּל־שֶׁכֵּן. HALAKHAH: “Rebbi Eliezer says, one hangs the yeast-sieve,” etc. It was stated²⁸It seems that the text is corrupt and the correct version is in Tosephta 12:14 (ed. Liebermann) and Sukkah 1:9:2-3" href="/Jerusalem_Talmud_Sukkah.1.9.2-3">Sukkah 1:8: “The Sages agree with R. Eliezer that one does not make new tents on an holiday, not to mention on a Sabbath. Where did they disagree? Whether one adds, for R. Eliezer said, one does not add on a holiday, not to mention the Sabbath, but the Sages say, one may add on a Sabbath, not to mention the holiday.”: “Rebbi Eliezer and the Sages did not disagree that one sets up new tents on the Sabbath. Where do they disagree? About extending, for Rebbi Eliezer says one adds on a holiday but one does not add on a Sabbath, but the Sages say, one does not add on a holiday, and it is not necessary to say on a Sabbath.” Do we not deal here with an addition²⁹The question is directed to the Sages based on the version of the Tosephta: Even if we say that hanging a sieve over a wine-barrel is adding to a tent, how can the Sages forbid what they permit in the Tosephta?? Rebbi Abbin bar Cahana said, explain it about a new yeast-sieve which he turns into an implement³⁰The Sages forbid not because of making a tent, which it is not, but because of “hitting with a hammer”.. A fortiori³¹If the explanation is correct, the question remains why R. Eliezer disagrees.
Here starts a new Genizah fragment edited by J. N. Epstein in Tarbiz 3 (E). It reads לא כל שכן “not so much more?” which is difficult to understand and possibly a scribal error since the expression לא כל שכן is much more frequent than כל שכן and also appears in the next sentence..

מִחְלְפָה שִׁיטָּתֵיהּ דְּרִבִּי אֱלִיעֶזֶר. מָה אִם תַּמָּן שֶׁמַּכְשִׁירָהּ לְכֶלִי אַתְּ אָמַר. מוּתָּר. כָּאן שֶׁאֵינוֹ מַכְשִׁירָהּ לְכֶלִי לֹא כָל־שֶׁכֵּן. אָמַר רִבִּי חִינְנָא. אַתְיָא דְּרִבִּי אֱלִיעֶזֶר כְּרִבִּי יְהוּדָה. דְּתַנֵּי בְשֵׁם רִבִּי יְהוּדָה. אַף בְּמַכְשִׁירֵי אוֹכֶל נֶפֶשׁ הִתִּירוּ. רִבִּי אָחָא בְשֵׁם רִבִּי בָּא. כְּדִבְרֵי הַמַּכְשִׁיר. וּבִלְבַד מִלְּמַעֲלָן. כְּהָדָא בִּימֵי רִבִּי יוּדָה בֶּן פָּזִי הֲוָה רִיבְעָה בְבֵי מִדְרָשָׁא. וְהֲווֹן פָּֽרְסִין קִילְעֵיה מֵאֶתְמוֹל בְּאַרְבַּע אַמּוֹת וּלְמָחָר הֲווּ פָּֽרְסִין כּוּלְּהוֹן. סָֽבְרוּן מֵימַר. מִדִּבְרֵי רִבִּי יוּדָה בֶּן פָּזִי. בָּֽדְקוּן וְאַשְׁכְּחוּן דְּלָאו מִדַּעַת רִבִּי יְהוּדָה בֶּן פָּזִי עַד שֶׁיִּפְרוֹס רוּבָּן. רִבִּי חִייָה בְשֵׁם רִבִּי יוֹחָנָן. הַנּוֹטֵעַ אוֹהֳלִין בַּשַּׁבָּת חַייָב מִשׁוּם בוֹנֶה. אָמַר רִבִּי זְעִירָא. אֵינוֹ אֶלָּא כְפוֹרְסָן וּמְקַפְּלָן בַּשַּׁבָּת. רִבִּי בָּא בַּר כֹּהֵן בָּעָא קוֹמֵי רִבִּי יוֹסֵי. הָהֵן כִילָה דְעַל אָרוֹנָה מָהוּ. אָמַר לֵיהּ. כֵּיוָן דְּהִיא פְרוּסָה מֵאֶתְמוֹל נַעֲשֶׂה כְפוֹתֵחַ וְנוֹעֵל בַּשַּׁבָּת. The argument of Rebbi Eliezer seems inverted. Since there³²It seems that this argument should be placed in Chapter 17 since “there” refers to the Shabbat 20:1:1" href="/Jerusalem_Talmud_Shabbat.20.1.1">Mishnah 20:1 here, but “here” refers to Shabbat 17:7:1" href="/Jerusalem_Talmud_Shabbat.17.7.1">Mishnah 17:7. Since it was determined at the end of the preceding paragraph that R. Eliezer refers to a new sieve, which is used for the first time on the holiday, he should be more restrictive in this case than with regard to the closure of the window which was tied there from before the holiday., where he qualifies it as an implement, you say that it is permitted, here, where he does not qualify it as an implement, not so much more? Rebbi Ḥinena said, Rebbi Eliezer parallels Rebbi Jehudah³³Since R. Jehudah was the student of his father R. Ilai who had been R. Eliezer’s student, the chronologically correct statement would be that R. Jehudah formulated the teachings of R. Eliezer. Shabbat.137b">Babli 137b., as it was stated in the name of Rebbi Jehudah: Also they permitted preparations for making food³⁴Since Shabbat 20:1:1" href="/Jerusalem_Talmud_Shabbat.20.1.1">Mishnah 20:1 speaks about preparation of food, the disagreement between R. Eliezer and the Sages has nothing to do with the rules of the Sabbath; it is about the rules of the holiday, whether the biblical permission to prepare food is to be interpreted strictly as allowing only preparation of food or also preparations of utensils used for the preparation of food.. Rebbi Aḥa in the name of Rebbi Abba: Following him who permits, only from above³⁵This refers back to the Tosephta quoted in the preceding section. It is forbidden to erect a tent, but on a holiday it is permitted to lower the cover but not to spread it higher; cf. Eruvin.101a">Babli Eruvin 101a.. As the following: In the days of Rebbi Jehudah ben Pazi there was a festive meal³⁶Aramaic רבע corresponds to Hebrew רבץ “to lie down comfortably”; a dinner served on couches, not in a house but under a portico, which needs a shield from the sun. in the House of Study. They spread a canopy the day before over four cubits³⁷4 cubits wide over the portico.; the next day they were extending it over everything. They were of the opinion that this followed the words of Rebbi Jehudah ben Pazi. They investigated and found that it was not according to Rebbi Jehudah ben Pazi’s opinion unless it was spread over most of it³⁸Then it is no longer considered making a tent but rather extending a cover.. Rebbi Ḥiyya in the name of Rebbi Joḥanan: He who sets up tents on the Sabbath is liable because of building³⁹Shabbat.138a">Babli 138a.. Rebbi Zeˋira said, he only is spreading and folding it on the Sabbath. Rebbi Abba bar Cohen asked before Rebbi Yose, what is the rule for a spread over a chest? He told him, since it was spread the day before he is like one who unlocks and locks on the Sabbath.

רִבִּי זְעִירָה רַב חִייָה בַּר אַשִּׁי בְשֵׁם שְׁמוּאֵל. הַמְשַׁמֵּר חַייָב מִשּׁוּם בּוֹרֵר. אָמַר רִבִּי זְעִירָא. לֹא מִסְתַּבְּרָא אֶלָּא מִשׁוּם מְרַקֵּיד. רִבִּי יוֹסֵי וְרִבִּי יוֹנָה תְּרֵיהוֹן אָֽמְרִין. בְּקַדְמִיתָא הֲוִינָן אָֽמְרִין. יְאוּת אָמַר רִבִּי זְעִירָא. מַה הַמְרַקֵּד קֶמַח לְמַטָּן וְסוֹלֵת לְמַעֲלָן. אַף הַמְשַׁמֵּר יַיִן לְמַטָּן וּשְׁמָרִים לְמַעֲלָן. וְלֹא הֲוִינָן אָֽמְרִין כְּלוּם. לָמָּה. שֶׁהוּתָר מִכְּלָל בְּרֵירָה וְהוּתָר מִכְּלָל שִׁימּוּר. הוּתָּר מִכְּלָל בְּרֵירָה בּוֹרֵר כְּדַרְכּוֹ בְּחֵיקוֹ וּבְתַמְחוּי. הוּתָר מִכְּלָל שִׁימּוּר נוֹתְנִין לַתְּלוּיָה בְּיוֹם טוֹב׃ וְלֹא הוּתָר מִכְּלָל הַרְקָדָה. דָּמַר רִבִּי חֲנִינָה בְּרוֹקֶה בְשֵׁם רַב יְהוּדָה. אֵין שׁוֹנִין אֶת הַקֶּמַח אֲבָל מַרְקִידִין לַאֲחוֹרֵי נָפָה. אִין תֵּימַר. מִשּׁוּם מְרַקֵּיד הוּא. יְהֵא אָסוּר. אָמַר רִבִּי יוֹסֵה בֵּירִבִּי בּוּן. וּדְלֹא כְּרִבִּי יוּדָה. דְּתַנֵּי בְשֵׁם רִבִּי יוּדָה. אַף מַכְשִׁירֵי אוֹכֶל נֶפֶשׁ הִתִּירוּ. בְּעַייָא דָא מִילְּתָא. מָהוּ לְשַׁנּוֹת קֶמַח לַאֲחוֹרֵי הַנָּפָה כְּרַבָּנִן. ⁴⁰From Shabbat 7:2:37" href="/Jerusalem_Talmud_Shabbat.7.2.37">Chapter 7, Notes 335–342. Rebbi Zeˋira, Rav Ḥiyya bar Ashi in the name of Samuel: One who filters yeast is liable because of selecting. Rebbi Zeˋira said, it is more reasonable that it should be because of sifting. Rebbi Yose and Rebbi Jonah both said, at the start we were saying that Rebbi Zeˋira said it correctly, since as in sifting the flour is below and the farina on top, so in filtering wine the wine as at the bottom and the yeast on top; but we were not saying anything. Why? Because the category of selecting was permitted, the category of filtering was permitted. The category of selecting was permitted: “he selects normally, on his chest, or from a pot”. ⁴¹This sentence is missing in E (as noted in Chapter 7); it is also missing in the ms. text here but was added by the corrector. Also the category of filtering was permitted, “on a holiday one puts into one which was hanging”. But the category of sifting was not permitted. As Rebbi Ḥanina Beroqa said in the name of Rav Jehudah, One does not re-sift the flour but one may pass it through the back of the sieve. If you say it is because of sifting, it should be forbidden. Rebbi Yose ben Rebbi Abun said, it does not follow Rebbi Jehudah, for it was stated in the name of Rebbi Jehudah, they also permitted preparations for making food. There is a question about the following: following the rabbis, may one re-sift the flour through the back of the sieve?