Shabbat 126a — the Talmud in English

Rabbi Abba said in the name of Rabbi Kahana: ![](pamud.bmp "

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whether

the stopper

is tied

to the window,

or whether it is not tied, provided that it is prepared

and ready for this from the previous day.

Rabbi Yirmeya said to him: And let the master say

that the Rabbis say

whether

the stopper

is suspended or whether it is not suspended,

but is dragged along the ground, it is permitted to stop with it,

provided that it is tied.

But if the stopper is not tied, even the Rabbis agree that it is forbidden to stop with it.

For Rabba bar bar Hana said in the name of Rabbi Yoḥanan: Just as the dispute here

in our Mishna,

so is the dispute concerning the dragged bolt [

in tractate Eruvin], and there everyone agrees that tying is required.

For we learned: A bolt —

a peg used as a bar that they thrust into the hole in the threshold —

that is dragged,

which is tied to the door but is not suspended in the air, rather is dragged along the ground,

they lock

it is permitted to lock

with it in the Temple,

since it is tied from before Shabbat, there is no building in locking with it; rather, its entire prohibition is on account of shevut, and there is no shevut in the Temple.

But they do not

lock

with it in the country,

outside the Temple, on account of shevut, since it resembles building.

And the one lying

on the ground

here —

in the country —

and here —

in the Temple —

is forbidden.

For when one thrusts it in on Shabbat, it is building, and there is a Torah prohibition in it even in the Temple. [And Tosafot wrote that the prohibition is rabbinic, on account of carrying].

Rabbi Yehuda says: The one lying

on the ground and not tied is permitted

in the Temple,

since it is prepared for this from the previous day, there is no building in it.

And the dragged one,

lying on the ground and tied, is permitted even

in the country.

And it was taught in a beraita: Which is the dragged bolt with which they lock in the Temple but not in the country? Any one that is tied and suspended, and whose end reaches the ground.

Rabbi Yehuda says: This one

that is tied

is also permitted in the country. But which is the

bolt

that is forbidden in the country? Any one that is neither tied nor suspended, and one removes it

when one removes it from the hole

and places it in a corner,

on the ground.

And Rabbi Yehoshua bar Abba said in the name of Ulla: Who

is the

tanna

of the

dragged bolt? It is Rabbi Eliezer,

who says concerning the window stopper that we require it to be tied and suspended. And if so, it follows that Rabbi Yehuda, who says concerning the bolt that we require it to be tied, holds like the Rabbis concerning the window stopper. And it follows that the Rabbis require tying, contrary to the words of Rabbi Abba, who said that according to the Rabbis it need not be tied.

He said to him,

Rabbi Abba:

I say

that we do not require it to be tied, and I hold

like this tanna. For it was taught in a beraita: A reed that the householder prepared to open and close with,

when it is tied and suspended at the entrance, one opens and closes with it; if it is not tied and suspended, one does not open and close with it.

Rabban Shimon ben Gamliel says: If it is prepared,

by mere designation,

even though it is not tied,

it is also permitted to open and close with it. And I [Rabbi Abba] hold that the Rabbis of the Mishna hold like Rabban Shimon ben Gamliel, that we do not require even that it be tied.

Rav Yehuda bar Sheilat said in the name of Rav Asi, who said in the name of Rabbi Yoḥanan: The halakha is like Rabban Shimon ben Gamliel,

that mere designation suffices.

And we raised an objection:

But did Rabbi Yoḥanan say this?