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שבת פ״ט ב:ז׳

שנינו במשנה: מַתְנִי׳ אדם הַמּוֹצִיא עֵצִים מרשות לרשות בשבת — שיעור חיוב ההוצאה של העץ הוא כְּדֵי לְבַשֵּׁל בֵּיצָה קַלָּה. אדם המוציא תַּבְלִין — השיעור הוא כְּדֵי לְתַבֵּל בֵּיצָה קַלָּה. וּמִצְטָרְפִין המינים השונים של התבלינים זֶה עִם זֶה. שיעור החיוב בהוצאה מרשות לרשות של קְלִיפֵּי אֱגוֹזִין, קְלִיפֵּי רִמּוֹנִים, אֶיסְטֵיס וּפוּאָה בשבת — כְּדֵי לִצְבּוֹעַ בָּהֶן בֶּגֶד קָטָן פִּי סְבָכָה (כיסוי ראש של נשים). שיעור ההוצאה של מֵי רַגְלַיִם, נֶתֶר וּבוֹרִית, קִמוֹלְיָא וְאַשְׁלָג — כְּדֵי לְכַבֵּס בֶּגֶד קָטָן פִּי סְבָכָה, רַבִּי יְהוּדָה אוֹמֵר: כְּדֵי לְהַעֲבִיר אֶת הַכֶּתֶם (כתם נידה).

Shabbat 89b:7

MISHNA: After an extended digression for a discussion of matters unrelated to the halakhot of Shabbat, this mishna resumes treatment of the halakhot of carrying from domain to domain on Shabbat. One who carries out wood on Shabbat is liable for a measure equivalent to the amount of wood necessary to cook an easily cooked egg. The measure that determines liability for carrying out spices is equivalent to that which is used to season an easily cooked egg. And all types of spices join together with one another to constitute the measure for liability. The measure that determines liability for carrying out nutshells, pomegranate peels, safflower, and madder, which are used to produce dyes, is equivalent to the amount that is used to dye a small garment placed atop a woman’s hairnet. The measure that determines liability for carrying out urine, natron, and borit, cimolian earth [Kimoleya], and potash, all of which are abrasive materials used for laundry, is equivalent to the amount that is used to launder a small garment placed atop a woman’s hairnet. And Rabbi Yehuda says: The measure that determines liability for these materials is equivalent to that which is used to remove a stain.

שבת פ״ט ב:ח׳

שנינו בגמרא: גְּמָ׳ תְּנֵינָא חֲדָא זִימְנָא שנינו כבר דבר זה! ששיעור ההוצאה של קָנֶה — כְּדֵי לַעֲשׂוֹת קוּלְמוֹס, ו אִם הָיָה הקנה עָב אוֹ מְרוּסָּס (ולא מתאים ליצירת קולמוס) — שיעור הוצאתו הוא כְּדֵי לְבַשֵּׁל בֵּיצָה קַלָּה שֶׁבַּבֵּיצִים, שהיא טְרוּפָה וּנְתוּנָה בָּאִילְפָּס. ועונים: מַהוּ דְּתֵימָא: הָתָם שם (בקנה השבור) הוּא דְּלָא חֲזֵי לְמִידֵּי אינו ראוי לדבר (חוץ מהסקה), אֲבָל עֵצִים דַּחֲזוּ לְכַכָּא דְאַקְלִידָא אבח עצים שראויים לשמש כשיניים של מפתח, שיעור הוצאתם הוא אֲפִילּוּ כָּל שֶׁהוּא כל שיעור, קָא מַשְׁמַע לַן.

Shabbat 89b:8

GEMARA: With regard to the measure of wood, the Gemara asks: Didn’t we already learn it once? As we learned in a mishna: The measure that determines liability for carrying out a reed is equivalent to that which is used to make a quill. And if the reed was thick and unfit for writing, or if it was fragmented, the measure that determines its liability is equivalent to that which is used to cook an egg most easily cooked, one that is already beaten and placed in a stew pot. The measure of firewood is clearly delineated. The Gemara answers: Still, this mishna is necessary. You might have said: There, the measure of the crushed reed reflects the fact that it is not suitable for anything other than kindling. However, regarding wood that is suitable to be used as a tooth of a key [aklida], the measure that determines its liability should be even any small amount. Therefore, it teaches us that wood is typically designated for burning, and that determines the measure for liability for carrying out wood on Shabbat.

המשנה הסבירה לנו שיש סוגים שונים של עצים (בעלי שיעורי הוצאה שונים) לענייני ההוצאה בשבת (1. עץ שמתאים לקולמוס. 2. עץ שמתאים להסקה.).

אם לפי הסבר זה, תמוה לשון המשנה! כי שנינו עֵצִים. וכיוון שזה לשון רבים, הכוונה היא לכלל סוגי העצים.

ועוד דבר: אם למדנו בגמרא שיש 2 סוגי עצים שונים, מדוע לשון המשנה לא מציין שהעצים (2 סוגי העצים) אינם מצטרפין זה עם זה (כיוון שלא שווים בשיעור הוצאתם. כמו שכתוב במשנה הבאה:)?

משנה שבת ז׳:ד׳

............ עֲלֵי שׁוּם וַעֲלֵי בְצָלִים, לַחִים, כִּגְרוֹגֶרֶת, יְבֵשִׁים, כִּמְלֹא פִי גְדִי. וְאֵין מִצְטָרְפִין זֶה עִם זֶה, מִפְּנֵי שֶׁלֹּא שָׁווּ בְשִׁעוּרֵיהֶן .................

Mishnah Shabbat 7:4

The mishna lists the measures in which various substances are significant and generally stored. One who carries out straw in a measure equivalent to a cow’s mouthful is liable. The measure that determines liability for etza is equivalent to a camel’s mouthful. Because it is a coarser food, he must carry out a greater amount in order to be liable. The measure that determines liability for ears of grain is equivalent to a lamb’s mouthful. The measure that determines liability for grass is equivalent to a goat’s mouthful, which is smaller than that of a lamb. The measure that determines liability for garlic leaves and onion leaves, if they are moist and fit for human consumption, is equivalent to a dried fig-bulk. A dried fig-bulk is the standard measure for human food. If the garlic leaves and onion leaves are dry, the measure for liability is equivalent to a goat’s mouthful. And none of these substances join together with one another to constitute a measure for liability because they are not equal in their measures. One who carries out a measure of foods fit for human consumption equivalent to a dried fig-bulk into a domain where carrying is prohibited on Shabbat is liable. And all those foods join together with one another to constitute that amount because they are equal in their measures. This amount is calculated without their shells, and their seeds, and their stems, and their bran, the husk that comes off of the wheat kernel when pounded, and their coarse bran that remains in the flour. Rabbi Yehuda says: None of the shells are calculated, except for the shells of lentils, which join together with the lentils to comprise the measure for liability because they are cooked and eaten with them.