Shabbat 90b (צ:) — the Talmud in English

Squash seeds -

two.

They are more significant than other garden seeds; this is agreed by all, according to Rambam in his commentary on the Mishna. And likewise,

pumpkin seeds -

two; Egyptian bean seeds -

two.

One who carries out a live kosher locust -

any amount.

That is, even if it is extremely small, since people set it aside for a child to play with.

A dead locust -

the size of a dried fig,

as with the measure for all foods, since a kosher locust may be eaten without ritual slaughter.

A vineyard bird,

a species of bird,

whether alive or dead -

any amount,

because

people set it aside for medicinal purposes.

As the Gemara explains.

Rabbi Yehuda says: Also, one who carries out a live non-kosher locust -

any amount,

because people set it aside for a child to play with.

The Gemara will explain the matter over which the first tanna, who holds this only with regard to a live kosher locust, and Rabbi Yehuda disagree.

Gemara:

And we raise a contradiction:

We learned in a Mishna [above, 80b]:

Manure and fine sand,

the measure for carrying them out is

enough to fertilize a cabbage stalk, the statement of Rabbi Akiva. And the Sages say: enough to fertilize a leek

—a grass.

Thus, a single seed alone [from which cabbage and leek grow] is significant. Why, then, should one not be liable for carrying out a single seed?

And we answer:

Rav Pappa said: This

case, in which one is liable for manure intended for a single seed, is because

it has been planted.

The seed has already been sown, and it has significance in its own right, since a person takes the trouble to fertilize it.

This

case, in which one is liable only for many seeds, is

because it has not been planted. For a person does not take the trouble to take a single filament

seed

one

to a field

for planting.

We learned in the Mishna:

Squash seeds.

The Sages taught: One who carries out date pits,

of a date,

if for planting

two. If for eating -

enough to fill a pig’s mouth.

And how much is enough to fill a pig’s mouth?

One.

If for use as fuel -

enough to cook an easily cooked egg.

If for calculation,

when pits are given as a sign indicating how much money he owes -

two.

Others say -

five.

Because up to five, people remember the number and do not need to provide a sign.

The Sages taught: One who carries out two horsehairs or cow hairs is liable.

Because

people set them aside for nets,

to make a net with which to catch birds.

A bristle of a pig,

the stiff hairs on a pig’s spine -

one.

Shoemakers place it at the end of the sewing thread.

Palm fibers,

from which baskets are made -

two.

For two heddle frames [see Mishna 73a].

Palm strands,

which are thinner than palm fibers and grow around the palm tree -

one [

Rashi says that he does not know what they are used for, while the Arukh explains that they are suitable for sewing the opening of a gourd].

We learned in the Mishna:

A vineyard bird, whether alive or dead, any amount.

And we explain: What is a vineyard bird?

Rav said: Palia biyarei,

that is its name.

Abaye said: And it is found

there it is found

on a palm tree with a single fiber.

On a young palm tree around which only a single fiber has had time to wind itself.

And they use it for wisdom,

they use it to become wise and to open the heart.

How?

They eat its right half

—they eat the right half of the bird,

and its left half

—and the left half

they place in a copper tube,

inserting it into a copper reed,

and seal it with sixty seals,

with sixty seals [not literally sixty; rather, they cover the tube with many layers, such as pitch, wax, and earth].

And they hang it on the left arm,

on their left arm.

And your mnemonic is: “The heart of the wise is at his right, but the heart of a fool is at his left.”

As in this case, where he still needs to become wise.

And he becomes as wise as he needs, and studies

learns

as much as he needs, and eats the other half

after becoming wise.

For if not,

if he merely throws it away rather than eating it,

his learning will be uprooted

he will forget everything that he learned through it.

We learned in the Mishna:

Rabbi Yehuda says: Also, one who carries out

a live non-kosher locust, any amount, because people set it aside for a child to play with.

And we explain:

And the first tanna holds

that a non-kosher locust

is not

set aside for a child.

What is the reason?

Perhaps he will eat it

since it is forbidden to eat.

And we challenge this:

If so, a kosher one should also be

forbidden to eat while alive. This is not because of a limb from a living creature, since it does not require ritual slaughter, but because of repulsiveness.

For Rav Kahana was standing before Rav,

and was passing a kosher locust over his mouth.

He passed a kosher locust across his lips.

He said to him,

Rav said to him:

Remove it!

Remove it,

so that people will not say: He is eating it, and he is transgressing the prohibition, “You shall not make yourselves abominable,”

as it is repulsive to eat it while it is alive.

And we answer:

Rather,

while it is alive, there is no concern that he will eat it. Only

perhaps it will die and he will eat it.

Therefore, in the case of a kosher locust, one may give it to a child, since there is no prohibition against eating it once it is dead.

And Rabbi Yehuda

holds:

If it dies, the child will mourn its death

and will not eat it. Consequently, even in the case of a non-kosher locust, there is no concern in giving it to a child.

We shall return to you, chapter “Rabbi Akiva said.”

Mishna:

One who concealed [an item] for use as seed,

in order to use it for sowing,

or as a sample,

or one who concealed an item in order to show it as a sample, or one who concealed it

for medicinal purposes, and carried it out on Shabbat, is liable

for it

in any amount.

The early authorities wrote that this applies specifically when he stored away one of the items mentioned in the Mishna, because such items are intrinsically significant even in any quantity; it is only that a person normally does not trouble himself to take them out for that purpose. Since this person did trouble himself and stored them away, they have acquired significance for him. But one who stores away food in any quantity is not liable, because less than the size of a dried fig is not considered food, and his own opinion is disregarded in relation to that of all other people.

But anyone

who carries it out

is liable for it only

according to its measure,

if it contains the prescribed measure, as we learned in the earlier chapters.

And if, after carrying out the item that he had concealed, he reconsidered and decided not to use it for seed, as a sample, or for medicinal purposes, but rather

brought it back in

to his house, he

is not liable

for this bringing-in unless it contains

its prescribed measure.

Since he reconsidered, his original intention was nullified, and he is therefore like anyone else.

Gemara:

And we raise a question:

Why does it need to teach “one who concealed”?

Let it teach: “One who carries out [an item] for seed, as a sample, or for medicinal purposes is liable in any amount”?

For even if he did not conceal it, but merely carried it out for any of these purposes, he should be liable. For the entire reason that a measure is required for seeds is, as we said above, that a person does not carry out a single seed for sowing. But this person, who explicitly carried out a single seed for sowing, has revealed that a single seed is significant to him.

And we answer:

Abaye said: Here we are dealing with a case where he concealed it and forgot why he had concealed it.

And now he is carrying it out without specifying [a purpose],

not for any particular purpose, but transferring it from one house to another.