Shabbat 51a (נא.) — the Talmud in English

Not because of kilayim,

because it is not considered planting. For he does not bury them so that they will grow, but so that they will be preserved in the ground.

And

for the same reason

he need

not be concerned

because of the Sabbatical Year.

And

likewise

he need

not be concerned

because of tithes.

Although a vegetable that had already been tithed and was then planted again is nullified on account of the ground, and when it is gathered it is considered as though it had been gathered for the first time, requiring tithing for the additional growth produced by the second planting, here we are not concerned with this, because this is not planting, as explained above.

And

they

may be removed on Shabbat.

One takes hold of some of the exposed leaves and removes them. This does not involve the labor of reaping, since it is not considered planting. Likewise, we are not concerned if the earth at the sides is displaced on its own.

And it mentioned that some of their leaves are exposed because of Shabbat.

For otherwise, he cannot remove them unless he moves the earth with his hands. But with regard to kilayim, the Sabbatical Year, and tithes, there is no concern even when they are entirely buried in the ground.

This presents a difficulty for Rav Huna, who prohibited removing and replacing a silqosta because one moves the earth, unless he had pulled it out and inserted it before Shabbat.

And we conclude:

The refutation stands!

Mishna:

1. We learned at the beginning of our chapter that one may insulate a vessel containing cooked food with a substance that does not add heat. However, one may insulate only on the eve of Shabbat, before nightfall.

But if he

did not cover it

the vessel

before nightfall

with a substance that does not add heat,

he may not cover it after nightfall.

The reason, as explained above, is that this is a decree lest he discover that his pot has cooled and heat it, thereby cooking on Shabbat.

And if he

covered it

before nightfall

and

then

it became uncovered,

he may cover it again

even after nightfall.

2.

A person fills

a

jug

with a cold beverage

and places

it

under the pillow or under the mattress,

such as a felt pillow or mattress, which do not warm. He places it there so that it will not become warm from the heat of summer and the sun.

Gemara:

Rav Yehuda said in the name of Shmuel: It is permitted to insulate a cold item,

in order that it not become warm in the sun. We do not decree in this case on account of insulation for the purpose of warming, which is prohibited.

Rav Yosef said: What does Shmuel teach us

? But

we learned

this in the Mishna:

A person fills a jug and places it under the pillow or under the mattress!?

Abaye said

to Rav Yosef:

Shmuel teaches us a great deal

.

For if it were only from the Mishna, I would say that this applies

to the permission to insulate a cold item, specifically to a

thing that is not ordinarily insulated

in order to warm it, such as cold water, which is not ordinarily insulated under a pillow or mattress, since it does not become warm through this.

But a thing that is ordinarily insulated

in order to warm it, such as cooked food, I would say

no,

one may not insulate it even in order that it not become warm, lest this be confused with insulation for warming.

He teaches us

that in every case we do not decree.

Rav Huna said in the name of Rabbi: It is prohibited to insulate a cold item.

Although he is not insulating it in order to warm it, we decree in this case on account of insulation for the purpose of warming.

And we raise an objection:

But it was taught in a beraita: Rabbi permitted insulating a cold item

because of the sun!?

And we answer:

It is not difficult.

This

ruling of Rabbi that prohibited it was

before he heard it from Rabbi Yishmael, son of Rabbi Yosei,

who permitted it.

And this

ruling that he permitted it was

after he heard it

from Rabbi Yishmael, who permitted it.

As in this incident: Rabbi was sitting and saying: It is prohibited to insulate a cold item.

Rabbi Yishmael, son of Rabbi Yosei, said before him: Father

[Rabbi Yosei]

permitted insulating a cold item!

Rabbi said

: If so, I retract my ruling. For

an elder has already issued a ruling

[Rabbi Yosei] and permitted it.

Rav Pappa said: Come and see how much

the Sages

cherished one another. For

if

if

had

Rabbi Yosei had been alive

at that time,

he would have sat bent before Rabbi,

who was the Nasi, out of respect for the office of the Nasi, even though he was greater than Rabbi.

For

even

Rabbi Yishmael, son of Rabbi Yosei, who was the successor of

his fathers

and was as great as his father,

nevertheless

sat

bent before Rabbi.

And

even though Rabbi Yosei would have sat bent before Rabbi [had he been in his generation],

Rabbi said

:

An elder has already issued a ruling!

And he set aside his own opinion before him.

Rav Naḥman said

on Shabbat

to Daru

[a person’s name],

his slave: Insulate cold food for me!

And

he likewise said to him on a weekday:

Bring me water that an Aramaean baker heated

[water heated by a non-Jewish baker]! This teaches us that water is not subject to the prohibition of cooking by non-Jews.

Rabbi Ami heard

that Rav Naḥman had instructed his slave in this manner

and became angry.

Rav Yosef said: What was the reason Rav Ami became angry

? After all, Rav Naḥman

acted

in accordance with the ruling of

his teachers

[his rabbis]

. In

one

matter

he acted

in accordance with Rav, and in

one

matter

he acted

in accordance with Shmuel.

In the matter in which he said, “Insulate cold food for me,” he acted

in accordance with Shmuel, for Rav Yehuda said in the name of Shmuel: It is permitted to insulate a cold item.

And in the matter in which he said, “Bring me water that an Aramaean baker heated,” he acted

in accordance with Rav, for Rav Shmuel bar Rav Yitzḥak said in the name of Rav: Every

thing

that is eaten as it is while alive

[without cooking]

does not involve

the prohibition of

cooking by non-Jews.

And

Rav Ami became angry over this;

he thought

that although it is permitted by strict law,

an important person

like Rav Naḥman

is different. He should be stringent upon himself, because one who sees him being lenient may come to be even more lenient.

For he should be stringent upon himself. One who sees him being lenient will come to be even more lenient.

The Sages taught in a beraita: Although they said that one may not insulate even with a substance that does not add heat once it is dark,

but

if he comes to add

another covering over the covering with which he had already insulated it before nightfall, he

may add

even after nightfall.

How does he do this? [

Tosafot wrote that this version should not be read, for Rabban Shimon ben Gamliel disagrees with the first tanna. The first tanna permits only adding a covering, whereas Rabban Shimon ben Gamliel permits even replacing one covering with another ].

Rabban Shimon ben Gamliel says: He removes the sheets

with which he insulated it

and places

beneath them

the galufkerin

[a thick woolen covering], which retain more heat than the sheets.

Or he removes the galufkerin and places

beneath them

the sheets,

if he fears that the food will become overcooked because of the excessive heat retained by the galufkerin.

And so too

Rabban Shimon ben Gamliel was lenient with another leniency concerning insulation,

saying: They prohibited

insulating after nightfall

only

when the cooked food is still in

the same warming vessel

in which it was initially heated.

But if he

if he

transferred

it

from the warming vessel

first

to another warming vessel,

he

may

insulate it, for there is no reason to decree in this case lest he heat it on Shabbat when insulating it. Since

he is now cooling it

[cooling it]

by

transferring it to another warming vessel, should we be concerned

that he is heating it?

He further said: If he

insulated

the pot around its sides

and covered

its opening from above

with something that may be handled on Shabbat

[a prepared item that is not muktzeh],

or if he

if he

insulated

it

with something that may not be handled on Shabbat, and covered

it from above

with something that may be handled on Shabbat, he may remove

the pot

and replace

it there. Since the covering may be handled, he can uncover the pot, take hold of it, and remove it.

But if he

insulated and covered it with something that may not be handled

on Shabbat, or if he insulated it with something that may be handled on Shabbat and covered it with something that may not be handled on Shabbat—

then only

if the

covering was

partially exposed,

may he

remove

the pot

and replace

it afterward. For he can hold the pot without moving the covering, which is muktzeh, since part of its covering is exposed.