Shabbat 76b — the Talmud in English

And we answer:

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Here too, it is fit

to join

as an example.

For sometimes it is convenient for a person that the straw and the wood [and all those mentioned in the Mishna] be joined together. For example, when he sells these kinds, and places them in the window to display them, and he prefers that they be joined together, so that they not be scattered by the wind. Since each one by itself is a small thing, they are liable to be scattered by the wind. Therefore, they join with regard to carrying out on Shabbat.

Mishna:

One who carries out food the size of a dried fig—

is liable

for a sin-offering.

And they join with one another,

one food with another, to the measure of a dried fig,

because their measures are equal.

For the measure of all human foods is the size of a dried fig.

Except for their shells,

for they are not food, and therefore they do not join with food to complete the measure of a dried fig.

And

likewise

their pits and their stems,

the tails of the fruit,

and their bran,

the husks of the wheat that fall at the time of pounding,

and their coarse bran,

the refuse left in the sieve—all these are not food and do not join.

Rabbi Judah says:

All shells do not join,

except for the shells of lentils that are cooked with them.

That is to say, only the inner shell that is cooked together with the lentils joins with them, but not the outer shell that falls off at the threshing floor.

Gemara:

And we raise a difficulty concerning it:

And

when

their bran and their coarse bran do not join?

But we learned: Five quarters

of a kav

of flour and more

a little—

are liable for challah,

if he made dough from them.

They [

the five quarters of flour

and their bran and their coarse bran],

if there are five quarters from all of them together, they are liable for challah.

Thus, the bran and the coarse bran do join!

And we answer:

Abaye said:

Challah is different,

for a poor person eats his bread as a dough mixed with bran,

when it is mixed with the bran and the coarse bran. Therefore, everything is included in “the bread of the land,” and they are liable for challah. But with regard to carrying out on Shabbat, the thing must be significant, and since ordinarily people do not eat the bran and the coarse bran, therefore they do not join. We learned in the Mishna:

Rabbi Judah says: Except for the shells of lentils that are cooked with them.

And we infer: Is it only the shells of

lentils that do not,

join, whereas the shells of

beans—

do

join?

But it was taught in a beraita: Rabbi Judah says: Except for the shells of beans and lentils.

Thus, even the shells of beans join?

And we answer:

It is not difficult. This

that they join is

with new ones,

with new beans.

This

that they do not join is

with old ones,

with old beans.

And we explain:

Old ones—

what is the reason that they do not

join?

Rabbi Abbahu said: Because they appear

the shells

like flies in a bowl,

because they are black, and therefore it is not customary to cook them together with the shell.

We have returned to you, chapter “A Great General Principle.”

Mishna:

One who carries out wine —

its measure is

the amount for mixing the cup

of blessing, whose measure is a quarter of a log. And since their wine was strong, they would be accustomed to mix it, that is, to add water to it in a ratio of three parts water to one part wine. And it follows that the amount of wine in a cup of a quarter [of a log] is one quarter of a quarter. And with this measure one is liable for carrying it out on Shabbat from a private domain to a public domain.

Milk —

the amount of a swallow,

as much as a person swallows at one time [and it is less than the filling of his cheeks, Ramban].

Honey —

the amount to place upon a wound,

a blow on the backs of horses and camels that was created because of the heaviness of the burden [another explanation: a wound on the back of a person’s hand or foot].

Oil —

the amount to anoint a small limb

of a one-day-old infant.

Water —

the amount to rub,

to dissolve

in it the eye salve,

a medicine that is placed upon the eye [the commentary of the Mishna to Maimonides].

And all the other liquids

their measure is —

a quarter

of a log.

And all waste liquids,

foul water that is used to knead clay, their measure too is

a quarter.

Rabbi Shimon says: All of them,

all the liquids mentioned in the Mishna — their measure is a quarter.

And

all these measures were stated

in the Mishna, which are less than a quarter,

only for those who stored them

alone. For only that person who stored the liquid and then carried it out is sufficiently liable with a measure of less than a quarter for carrying it out. But everyone else, who did not store it, is liable only if he carried out a quarter of it [and Rabbi Shimon disagrees with the Mishna that we learned in the preceding chapter, that the one who stored it himself is liable even for any amount; rather, even the one who stored it himself is liable only with a certain measure, except that it is smaller than the measure for which every person is liable].

Gemara:

The tannai

in the Tosefta: One who carries out wine —

the amount for mixing a proper cup [

the Tosefta explains what the “cup” of the Mishna is].

And we explain:

And what is a proper cup?

A cup of blessing,

of the Grace after Meals, which the Sages required to beautify [for it requires adornment, wrapping, rinsing, washing, undiluted wine, and being full, as we say in tractate Berakhot 51a].

Rav Naḥman said in the name of Rabbah bar Avuha: A cup of blessing must contain

undiluted wine

a fourth [

a quarter]

of a quarter

of a log,

so that he may mix it

adding to it water three times the amount of the wine

and it will stand at a quarter.