Shabbat 90b — the Talmud in English

squash seeds -

two.

Since it is more important than the other garden seeds [according to everyone, Rambam in his commentary on the Mishna]. And likewise

gourd seeds -

two, Egyptian bean seeds -

two.

One who carries out a live pure locust -

any amount.

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

A dead locust -

the size of a dried fig,

like the measure for all foods, for a pure locust is permitted to be eaten without slaughter.

A vineyard bird,

a species of bird,

whether alive or dead -

any amount,

because

people conceal it for medicinal purposes.

As it is explained in the Gemara.

Rabbi Judah says: Also one who carries out a live impure locust -

any amount,

since people conceal it for a child to play with.

And in the Gemara it will be explained in what the first tanna, who holds this only regarding a live pure locust, and Rabbi Judah disagree.

Gemara:

And we raise a contradiction:

We learned [above, page 80b]:

Manure and fine sand,

their measure for carrying them out is

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

a type of grass.

It follows that a single seed alone [from which the cabbage and the leek grow] is important; why, then, should one not become liable for carrying out a single seed?

And we answer:

Rav Pappa said: This

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

it has been sown.

The seed has already been sown, and it has importance in itself, for a person takes the trouble to fertilize it.

This

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

because it has not been sown. For a person does not take the trouble to carry out a single thread

seed

one

to a field

for sowing.

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 -

the full mouth of a pig.

And how much is the full mouth of a pig?

One.

If for kindling -

enough to cook an easily cooked egg.

If for calculation,

when one gives seeds as a sign of how much money he owes -

two.

Others say -

five.

For up to five, people remember the count and do not need to provide a sign.

The Sages taught: One who carries out two hairs from the tail of a horse or from the tail of a cow becomes liable.

Because

people conceal them for nets,

to make a net from them for catching birds.

A bristle of a pig,

the stiff hairs on the spine of a pig -

one.

For shoemakers place it at the head 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 -

one [

Rashi says that he does not know what use it has, and the Arukh explained that it is fit for sewing the mouth 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: Paliya biyarei,

that is its name.

Abaye said: And it is found

there is found

in the palm of a single ravine.

In a young palm around which only one fiber has managed to wind itself.

And they use it for wisdom,

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

How?

He eats its right half,

they eat the right half of the bird,

and its left half

and the left half,

he places it in a copper tube,

he puts it inside a tube made of copper,

and seals it with sixty seals,

with sixty seals [not specifically sixty; rather, meaning that he covers the tube with many coverings, such as pitch, wax, and earth].

And he hangs it on his left arm,

on his left forearm.

And your sign is: “The heart of the wise is at his right, and the heart of the fool is at his left.”

Like this one, who still needs to become wise.

And he becomes as wise as he needs, and learns

studies

as much as he needs, and eats the other half,

after he becomes wise.

For if not,

if he does not eat it but merely throws it away -

his learning will be uprooted,

he will forget everything that he learned through it.

We learned in the Mishna:

Rabbi Judah says: Also one who carries out

a live impure locust, any amount, since people conceal it for a child to play with.

And we explain:

And the first tanna holds

that an impure locust

is not

concealed for a child.

What is the reason?

Perhaps he will eat it,

and it is forbidden to eat.

And we object:

If so, a pure one also,

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

For Rav Kahana was standing before Rav,

and he was passing a pure locust over his lips

he passed a pure locust over his lips.

He said to him

Rav:

Remove it!

Take it away,

so that they will not say: He is eating it, and he is transgressing on account of “You shall not make your souls abominable,”

for 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 pure locust, one gives it to a child, since there is no prohibition against eating it dead.

And Rabbi Judah

held:

If it dies, a minor will mourn over it,

he will be distressed over its death and will not eat it. Consequently, even in the case of an impure locust there is no concern about giving it to a child.

We have returned to you, chapter “Rabbi Akiva said.”

Mishna:

One who stores for seed,

in order to use it for sowing,

or for a sample,

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

for healing, and took it out on Shabbat, is liable

for it

in any amount.

And every person

who takes it out

is liable for it only

according to its measure,

if it contains its fixed measure, as we learned in the preceding chapters.

And if, after he took out the item that he had stored, he reconsidered and decided not to use it for seed, or as a sample, or for healing, but

he returned and brought it in

to his house —

he is not liable

for this bringing in unless

it contains its measure.

Since he reconsidered, his first thought was nullified, and it is like the case of every person.

Gemara:

And we raise an objection concerning it:

Why does he need to teach, “one who stores”?

Let him teach, “one who takes out for seed, for a sample, or for healing is liable in any amount”?

For even if he did not store it but merely took it out for all these purposes, he should become liable. For the entire reason that we require a measure for seeds is as we said above: a person does not take out a single seed for sowing. But this person, who explicitly took out a single seed for sowing, revealed that one seed is significant to him.

And we answer:

Abaye said: Here we are dealing with what case? With a case where he stored it and forgot why he stored it.

And now he is taking it out without specification,

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