Shabbat 140b — the Talmud in English

Rav Hisda said: As for this linen garment, ![](pamud.bmp "

precise page location")

if one pulls it itself off the reed—

it is permitted.

This garment, it is permitted to pull it off the reed, on which it is hanging when it is spread out in order to dry, and even though the reed is muktze, there is no prohibition against moving a permitted object when through this the muktze will move.

But to pull

the reed from it—

it is forbidden,

because this reed is not used for hanging garments regularly; rather, it is used once, and afterward it is used for kindling, and it is therefore muktze.

Rava said: But if it is a weaver’s implement

[a weavers’ implement],

it is used

to hang the garment on it,

permitted to pull it out, because it is an implement; and although it is an implement whose primary use is for a prohibited activity, it is permitted to move it for the sake of its place.

a bundle of vegetables]:

Rav Hisda said: As for this bundle of vegetables

[a bundle of vegetables]:

if it is fit

[if it is suitable]

for animal food—

it is permitted to move it,

because it is designated for this and not for kindling.

But if not—

it is forbidden.

Rav Hiyya bar Ashi said in the name of Rav: As for this hanging-rope

of meat

[a rope on which meat is hung—salted raw meat, in order to dry it]—

it is permitted to move it,

because the meat is not muktze, since it is fit for eating while raw.

Of fish

[of fish]

it is forbidden,

because live fish are muktze, since they are not fit for eating.

Rav Ketina said: One who stands in the middle of the bed

on which husband and wife customarily sleep comes to erotic thoughts,

as though he were standing in the womb of a woman.

And we reject it:

This is not a statement.

And Rav Hisda said: A student of the academy who buys vegetables

[a student who buys vegetables] that are long and sold in bundles—it is good advice for him that

he should buy the long one

[he should buy especially long vegetables] at the price of a bundle that is not so long, for

the bundle is like the bundle

[all the bundles are equal in their width], since there is a rope of a certain measure that binds them;

and the length

of the vegetables

automatically

gives him the gain that the bundle is not less wide.

And Rav Hisda said: A son of a son of an academy student who buys

a bundle of

reeds

[reeds]

should buy the long one; the load is like the load

[the thickness of the load is equal in all the bundles],

and the length

of the bundle

is automatic.

And Rav Hisda said: An academy student who does not have abundant bread

[who does not have much bread]

should not eat vegetables, because they stimulate

the appetite for eating bread, and he does not have much to eat.

And Rav Hisda said: I, neither in

the time

of my poverty did I eat vegetables, nor in

the time

of my wealth

[my riches]

did I eat vegetables.

In my poverty

I did not eat them

because they stimulate. In my wealth

I did not eat them because

I say: Where vegetables enter

[in the place where vegetables enter], it is preferable that

meat should enter

and fish.

And Rav Hisda said: An academy student who does not have abundant bread—

should not break off in small portions

[he should not eat little by little], but should eat all that he has at once and become satiated.

And Rav Hisda said: An academy student who does not have abundant bread—

should not break off and bless over the bread, and after the blessing divide it among those reclining at the meal.

so that he will not make a distribution]

What is the reason?

Because

he does not act

[so that he will not make a division]

with a generous eye

since he has a deficiency in food.

And Rav Hisda said: At first

before I became wealthy,

I would not break bread until I had thrust my hand through the entire vessel,

[I would not break bread until I had examined the entire vessel in which the bread was found],

and found in it

[and found in it]

all my needs. And Rav Hisda said: One who is able to eat barley bread and eats wheat bread,

[one who can eat barley bread and eats wheat bread]—

he transgresses the prohibition against wasteful destruction

transgresses on account of “Do not destroy,”

because he eats expensive bread without need.

And Rav Pappa said: One who is able to drink beer and drinks wine

[one who can drink beer and drinks wine]—

transgresses on account of “Do not destroy”

[of money].

And we reject it:

This is not a statement,

because

“Do not destroy” of the body is preferable,

because wine is healthier than beer.

And Rav Hisda said: An academy student who has no oil

[oil] to rub his hands after the meal in order to remove the filth—

should wash himself with water from ditches

[he should wash his hands with water from small pits], because, since they remain in one place, they produce green growth and are greasy.

And Rav Hisda said: An academy student who buys a cut of meat

[meat]

should buy a neck

[neck]

in which there are three kinds of meat

[which has three kinds of the taste of meat: fatty meat, lean meat, and the neck sinew].

And Rav Hisda said: An academy student who buys a linen garment—

should buy it from the Abba River

[a place-name] where the linen is good,

and wash it every thirty days

[and wash it every thirty days],

for it will last for him twelve months of the year

[and it will endure for him twelve months of the year],

and I guarantee it

for this.

And we say:

What

[what is the expression]

“linen garment”?—

a fine garment,

for it is fit to seat its owner among a fine group.

And Rav Hisda said: An academy student should not sit on a new mat

[he should not sit on a new reed mat],

for it wears out his garments

[for it ruins the garments] through its dampness.

And Rav Hisda said: An academy student should not send his garments to his hostess to wash them for him

[he should not send his garments to the mistress of his lodging to wash them for him],

for it is not proper conduct

[for this is not proper conduct], because

perhaps she will see something in it, and he will come to disgrace

[perhaps she will see something incidental in it and he will come to be disgraced].

Rav Hisda said to his daughters: Be modest before your husbands

[be modest in the presence of your husbands].

Do not eat bread in the presence of your husbands

[do not eat bread in the presence of your husbands], because sometimes you will eat much and become repulsive in his eyes.

Do not eat vegetables at night

[do not eat vegetables at night], because they cause a bad smell in the mouth.

Do not eat dates at night, and do not drink beer at night,

because these things lead to flatulence.

And do not relieve yourselves where your husbands relieve themselves

so that you will not become repulsive.

And when a man calls at the door

[and when a man calls at the entrance of the house],

do not say

[do not ask him]

“Who is he?”

in the masculine form,

but

ask “Who is she?” in the feminine form, so that you will not become accustomed to speaking with men.

If he holds a pearl in one hand and a pit in one hand

[when your husbands take a pearl in one hand and a pit in the other hand],

show them the pearl, but do not show them the pit until they suffer, and afterward show it to them.

[show them the pearl and do not show them the pit until they suffer, and afterward show it to them]—and this is an allegory.

We learned in the Mishna:

One may not sift vetches,

but he places them into a sieve.

And we say:

The Mishna

that says to place them into a sieve

is not like this tanna.

For it was taught: Rabbi Eliezer ben Yaakov says: One does not use

[one does not use]

a sieve at all.

The Mishna:

One clears

[cleans from dirt] the manger

from before

an ox

being fattened

which is being fattened, and they want its manger to be clean so that the food will not become repulsive to it.

And one removes

the straw from before it

to the sides

when there is much of it,

because

it is liable to become soiled by

the dung

of the ox,

the words of Rabbi Dosa.

And the Sages forbid.

And in the Gemara it will be explained what they forbid.

One takes

barley and straw that had been placed as food

from before this animal, and places

them

before that animal, on Shabbat,

and this is not pointless exertion that is forbidden on Shabbat, since an animal does not reject food taken from another animal.

The Gemara:

They raised a question before them:

whether

the Rabbis disagree concerning the first clause

alone,

and forbid clearing the manger because sometimes the manger is on the ground, by making a low enclosure and placing animal food there, and there is concern lest he forget and come to level depressions intentionally

in order that the barley not fall into the depressions.

Or

only

do they disagree concerning the final clause,

and forbid removing the straw to the sides, because that straw which the ox tramples with its feet becomes repulsive and is unfit for animal food, and therefore it is muktze.

Or

perhaps

do they disagree concerning both of them,

and forbid both matters for the reasons explained?

And we resolve it:

Come and hear

that the Sages disagree with both of Rabbi Dosa’s rulings,

for it was taught

in a beraita after the words of Rabbi Dosa:

And the Sages say: Both this one

[clearing the manger]

and this one

[the straw before the animal]—

one may not remove it to the sides.

Rav Hisda said: The dispute

between Rabbi Dosa and the Sages is

concerning a manger on the ground, but concerning a manger that is an implement— -

everyone agrees that it is permitted,

because there is no concern lest he level depressions.

And we challenge:

As for a manger on the ground, is there anyone who permits it?

And

here

certainly

he levels depressions!

The Gemara brings two beraitot that appear to contradict each other and resolves the contradiction. One teaching states: One may take food from before an animal with a clean mouth and place it before an animal with an unclean mouth.

We return and say:

Rather, if it was stated, it was stated as follows: Rav Hisda said: The dispute is concerning a manger that is an implement

if they decreed concerning it because of a manger on the ground,

but concerning a manger on the ground, everyone agrees that it is forbidden.

We learned in the Mishna:

And one takes from before an animal

this one, and places it before that animal on Shabbat.

The Gemara brings two beraitot that appear to contradict one another and reconciles them.

One tanna taught: One takes from before an animal whose mouth is clean, and places it before an animal whose mouth is unclean.

And another [teaching] was taught: One takes from before an animal whose mouth is unclean, and places it before an animal whose mouth is clean.

Abaye said:

The two beraitot said the same thing in different expressions:

both this and that

[this one and that one] say that to take food

from before a donkey

[from before a donkey] that does not emit saliva, and to give it

before an ox—

we take it,

because the donkey’s food is not repulsive to the ox.

But to take food

from before an ox

that emits saliva and the food becomes repulsive, and to give it

before a donkey—

we do not take it,

because this exertion is exertion without purpose.

And that which it teaches, “One takes from before an animal whose mouth is clean”— -

refers to a donkey,

and it is called so because

it has no saliva.