Shabbat 51a — the Talmud in English

, Not on account of forbidden mixtures:

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

And

for the same reason

he does not

have concern

on account of the Sabbatical year.

And

likewise

he does not

have concern

on account of tithe.

And even though a vegetable which had already been tithed and was then sown again becomes nullified on account of the ground, and when it is gathered it is as though it had been gathered for the first time, and one must tithe the addition that grew through the second sowing, here we are not concerned [about this], because this is not sowing, as explained above.

And

they

may be removed on Shabbat.

For one takes hold of part of the exposed leaves and removes them. And there is no labor of reaping in this, since it is not considered sowing. And likewise we are not concerned if the earth at the sides shifts by itself.

And he mentioned that some of its leaves are exposed on account of Shabbat.

For otherwise he cannot remove them unless he moves the earth with his hands. But concerning forbidden mixtures, the Sabbatical year, and tithe, he has no concern even when it is entirely buried in the ground.

And this is difficult for Rav Huna, who forbade removing and returning a salikusta because he moves the earth, unless he pulled it out and inserted it before Shabbat.

And we conclude:

Refutation!

Mishna:

1. We learned at the beginning of our chapter that one buries a vessel containing cooked food in something that does not increase heat. However, one buries only on Friday, while it is still day.

But if he

did not cover it

the vessel

while it was still day

with something that does not increase heat—

he may not cover it once night has fallen.

And its reason is as explained above: because of a decree lest he find that his pot has cooled and heat it, and it will turn out that he cooks on Shabbat.

And if he

covered it

while it was still day

and

again

it became uncovered —

it is permitted to cover it

even after nightfall.

2.

A person fills

a

pitcher

with a cold liquid

and places

it

under a pillow or under a cushion,

such as a pillow and cushion made of felt, which do not warm. And he places them there so that they should not become warm from the heat of summer and the sun.

Gemara:

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

in order that it should not become warm in the sun. And we do not decree in its case on account of burying for the purpose of warming, which is forbidden.

Rav Yosef said: What does Shmuel teach us

? But

we learned

this in the Mishna:

A person fills a pitcher and places it under a pillow or under a cushion!?

Abaye said

to Rav Yosef:

Shmuel teaches us a great deal.

For

if [we derived it] from the Mishna, I would have said that this applies

to the permission to bury a cold thing specifically

to something whose manner is not to bury it

in order to warm it, such as cold water, whose manner is not to bury it under a pillow or cushion, since it does not become warm through this.

But something whose manner is to bury it

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

no,

he may not bury it even in order that it should not become warm, lest it be confused with burying for warming.

He teaches us

that in every case we do not decree.

Rav Huna said in the name of Rabbi: It is forbidden to bury a cold thing.

And even though he does not bury it in order that it should become warm, we decree in its case on account of burying for the purpose of warming.

And we raise an objection:

But it was taught in a beraita: Rabbi permitted burying a cold thing

because of the sun!?

And we answer:

This is not difficult.

This

[statement] in which Rabbi prohibited it was

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

who permitted it.

And this

[statement] in which he permitted it was

after he heard it

from Rabbi Yishmael, who permitted it.

This is like that incident in which Rabbi was sitting and saying: It is forbidden to bury a cold thing.

Rabbi Yishmael son of Rabbi Yosei said before him: My father [

Rabbi Yosei]

permitted burying a cold thing!

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

indeed,

if

Rabbi Yosei

had been alive

at that time,

he would have sat bent before Rabbi,

who was the Nasi, because of the honor of the Nasi, even though he was greater than him.

For

even

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

his fathers,

and was as great as his father,

and

even so he

sat bent before Rabbi.

And

even though Rabbi Yosei would have sat bent before Rabbi [if he had 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 man’s name],

his servant: Bury a cold thing for me!

And

he likewise said to him on a weekday:

Bring me water that an Aramean baker heated [

water that a gentile baker heated]! And it informs us that water is not subject to the prohibition of gentile cooking.

Rabbi Ami heard

that this was what Rav Naḥman had instructed his servant,

and he became angry.

Rav Yosef said: What is the reason Rabbi Ami became angry

? But Rav Naḥman

acted

according to the instruction of

his masters [

his teachers]

.

In one matter

one

act he performed

in accordance with Rav, and

in one matter

one

act he performed

in accordance with Shmuel.

In what he said, “Bury a cold thing for me,” he acted

in accordance with Shmuel. For Rav Yehuda said in the name of Shmuel: It is permitted to bury a cold thing.

And in what he said, “Bring me water that an Aramean baker heated,” he acted

in accordance with Rav, for Rav Shmuel son of Rav Yitzḥak said in the name of Rav: Everything

that

is eaten as it is while alive [

without cooking],

there is no issue of

the prohibition of

gentile cooking.

And

Rav Ami became angry over this, because

he thought

that although it is permitted according to the law,

an important person

such as Rav Naḥman

is different.

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

The Sages taught: Even though they said that one may not bury, even in something that does not increase heat, once night has fallen,

but

if he comes to add

a covering over the covering in which he already buried it while it was still day, he

may add

even after nightfall.

How does he do it? [

And Tosafot wrote that this should not be read, for Rabban Shimon ben Gamliel disputes the first tanna. For the first tanna permits only adding, whereas Rabban Shimon ben Gamliel permits even replacing] ].

Rabban Shimon ben Gamliel says: He removes the sheets

in which he buried it

and places

beneath them

the galufkerin [

a thick woolen covering], which have more heat in them than the sheets.

Or he removes the galufkerin and places

beneath them

the sheets,

if he fears that his cooked food will be scorched because of the excessive heat of the galufkerin.

And so did

Rabban Shimon ben Gamliel further ease the law concerning burying,

saying: They prohibited

burying after nightfall

only

when the cooked food is still found in

that same kettle

in which it was originally heated.

But

if he

transferred

it

from the first kettle

to

another kettle,

it is

permitted

to bury it, for there is no longer a basis to decree in its case lest he heat it on Shabbat when he buries it. Since

now he is cooling it [

making it cooler]

by

transferring it to another kettle, should we be concerned

that he is heating it?

And he further says: If he

buried

the pot around its sides

and covered

it over its mouth from above

with something that may be moved on Shabbat [

a prepared object that is not muktze],

or

if he

buried

it

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

it from above

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

the pot

and return

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

But if he

buried and covered it with something that may not be moved

on Shabbat, or buried it with something that may be moved on Shabbat and covered it with something that may not be moved on Shabbat—

then only

if the

covering was

partially exposed,

may he

remove

the pot

and return

it afterward. For he can take hold of the pot without moving the covering, which is muktze, with his hand, since part of its covering is exposed.