Shabbat 36a — the Talmud in English

If so,

in public as well it is fit

to drink

water from it

for a poor infant

whose sustenance the public is charged with providing.

And furthermore, that which was taught

in the third beraita:

Just as one moves the shofar—

so one moves the trumpets.

Who is it?

Rather, it is not difficult.

This

that one moves a shofar but does not move trumpets—

it is Rabbi Judah

, who holds that only a shofar has the status of a vessel, since it is fit to drink water from it for an infant. But not a trumpet, since it has no use on Shabbat.

This

that one moves both the shofar and the trumpets—

it is Rabbi Simeon

, who holds that a vessel does not become muktzeh even though it has no use on Shabbat.

This

that one moves neither a shofar nor trumpets—

it is Rabbi Nehemiah

, who holds that even vessels that are used on Shabbat are moved only for their designated use. And a shofar, whose designated use is sounding, may not be taken on Shabbat in order to drink water from it for an infant.

And if it is difficult for you: Why did Rabbi Nehemiah state at the beginning of his words that one does not move a shofar, and afterward say that one does not move a trumpet? Is it not obvious that if one does not move the shofar, which is fit for drinking water from it for an infant, all the more so one does not move the trumpet?

Your answer is:

And what is the “shofar

that Rabbi Nehemiah stated at the beginning of his words—

also

, that is, his intention is

to the trumpets.

And when he says “trumpets,” his intention is to shofarot. And

in accordance with Rav Hisda

, who listed three things whose names were exchanged, and among them the shofar and the trumpet.

For Rav Hisda said: These three things changed

their names from the time the Temple was destroyed:

a.

The trumpet—

the shofar. The shofar—

the trumpet.

What practical difference does it make

to know that their names changed—

with regard to the shofar of Rosh Hashanah

, for one fulfills the obligation of sounding only with a shofar that unlearned people call a trumpet.

b.

The willow—

the poplar.

The poplar—

the willow.

What practical difference does it make—

with regard to the lulav

, for only a willow is valid for it, but not a poplar.

c.

A large loaf—

a small loaf. A small loaf—

a large loaf.

For at first they called a large loaf petora and a small one petoreta, and now their names have changed.

What practical difference does it make—

with regard to buying and selling

, for if he paid for one of them, what did he purchase?

Abaye said: We too

will add further things to Rav Hisda’s words whose names changed and

say:

The hublila—

the bei kasei. The bei kasei—

the hublila.

For at first they called the “omasum” [which is part of the animal’s digestive system] “hublila.” Whereas the “house of the cups” [which also serves as part of the digestive system] they called “bei kasei.” And now the names have changed in the opposite manner.

What practical difference does it make—

with regard to a needle found in the thickness

of the wall of

“the house of the cups”.

d

If the perforation made by the needle is found only

on one side

of the wall of the house of the cups, the animal is

fit

, since it becomes terefa only if the perforation passes through the wall from one side to the other.

And

if the perforation is found

on both sides

of the wall, it is

a terefa.

And all this applies specifically when the needle is found in the wall of the house of the cups, since it is thick and has folds of fat capable of sealing the perforation. But if the perforation is found in the wall of the omasum, which is a thin wall, we are concerned that it was perforated from side to side, and therefore it is a terefa.

Rav Ashi said: We too shall say:

Babylonia—

Borsippa. Borsippa—

Babylonia ...