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Shabbos 13.1-13.4 · Time4Mishna

• 0:03
  This misha discusses the malacha of eiraig weaving and what exactly is the minimum amount of weaving which one has to do in order to be chayev. Rabeliezer says, so one who weaves three threads at the beginning of whatever he is weaving. So if he weaves the first three threads, that is the minimum amount, but if he is continuing something which has already been woven. So let's say you've already got a piece of cloth and you're weaving more of it it you're adding on to it, then even if it's just the, if you add one thread onto something already woven, you would be, because since you are adding onto something already there, it's considered more significant and it be even for just one thread. However, say there's no difference at what stage of the cloth you weave it, whether at the beginning, whether towards the end.
• 0:59
  Its shiur, its minimum amount in order to be chayev is shney chuten if you weave two threads. Now, the meforoshe mishnayes note that when the chachom use the word basoif at the end, they don't literally mean right at the end of the cloth, because if you weave the last thread, then even according to the chachomem, you would be chayyev just for one thread, because that is certainly considered a significant act since you are totally completing the garment or the piece of cloth, whatever it is similar to makaba patish when you give the last hammer blow to complete the process of something. So to here, if you, if you weave literally the last thread, then you would be just for one thread, even according to the chachamem.
• 1:41
  Back in Parag Zion, when we listed the 39 Malachas, we explained in detail how the weaving process would work. And in short, there would be two wooden frames which had strings attached to going from one side to the other. And. And in the middle of these strings would be rings. Now, through these rings the weaver would put lots of threads which were known as the chessy threads, such that each thread would go through two rings on two different wooden frames.
• 2:10
  Now, in this way it was much more easy to do the weaving because now he could just lift up one wooden frame and pass across other thread going in the opposite direction to the chassis threads. So if, for example, the chessy threads were going from north to south, the arev threads would be going from east to west. So he would bring across the area of threads from east to west, and then you would lift up the other wooden frame and lower the first Wooden frame and bring the area of threads across back to e from from west to east. And this would go on. He would lift up one wooden frame, put it back down and all the time passing across area of threads from one side to the other. Now, the malacha which the mission is discussing is one who makes two of the rings which are in the middle of the strings attached to the wooden frames. So basically making this machine and in making it, he makes the rings. So if he makes two of these rings, that is considered a significant activity on the way to the weaving is considered a significant part of the weaving process, such that he would be high of. Now whether he's does this banirin on a weaving machine, which would usually be at home, it was less of a professional one. And the weaver would have to lift up the wooden frames and lower the wooden frames himself or bakaerus. This is a more professional one where he would just need to press on a pedal in order for the wooden frames to move up and down. So in these two situations that will be considered the av malacha. And now the mission goes on to discuss a couple of toldeuys where you weave something like a basket. So although this was not weaved in the same way, it was similar in that there would of course be chessy threads which are the ones which you place there at the beginning. And then there are the eriv threads which you would weave in between the chessy threads. Now in order to do so, he has to make sure that the chassis threads are stuck there and in position for him to be able to put the area of threads through. And in order to do so, he would first tie together or at least he would put some thread through the chassis at the beginning just in order to keep it in position. So that stage of the process is similar to setting up the rings in the regular weaving process.
• 4:22
  Both are in order to make the chassis stay in position so that you can put the Arab through and under and over. And therefore that will be considered a tolda. So when it comes to weaving banofa, these are two different types of sieves of a sal or a basket. The first thread which he puts around the shessy threads in order to keep them in position. That is a tolda of the Malacha of and therefore he is now as a sort of introduction to the next Mishnah. The Mishnah is now going to just quote one of the malachas which was listed in the seventh parak or actually two of the malachas. And that is one who sews two stitches, and one who tears a garment with the intention of restitching it at least two stitches. If he. If he tears at least two stitches, then he will be one who tears a garment in his anger. So he gets very angry, and in his anger he tears a garment. We're going to see. The Mishnah is going to say that he is potter. Since it is an act of destruction, Malach is only forbidden on Shabbos if it is a constructive act. But since here it is a act of destruction, not for a constructive and creative purpose, he is exempt. Now, the Mephorishim note that when one tears clothes, when he is angry, this is not totally destructive.
• 5:50
  Often when doing so, it would calm him down. It would be something to let his anger out on. So really you would think that you should be.
• 5:57
  However, this follows the opinion of Rabbi Shimon that a malacha le Gufa, a malacha which is not done for a positive outcome for that item, one who does that is exempt. So since over here you're only doing it to calm yourself down, you really would have preferred had you not been angry in the first place. There's no positive constructive outcome for the garment itself. And therefore it's considered.
• 6:22
  And our Mishnah follows the opinion of Rabbi Shimon, the one is not chayevrei malachoshichara gufa. Okay, the mission now goes on to the second example.
• 6:31
  If somebody tears his garment out of mourning of a dead person, so he is tearing because he is so sad, again, that's an act of distraction without a positive constructive consequence or outcome. And as such, he is exempt from Khalama Kalklin and anybody who does any malachon Shabbos just in order to destroy something, per true, and they are exempt. Now, the Gemara notes that if somebody tears his garments over a dead person, who is obligated to tear his garments over, for example, a close relative, when a close relative dies, the mourners are obligated to tear their clothes. Or if a big tanukhem dies, then everybody is obligated to tear their clothes. So in that case, if he tears his clothes, that's not considered to be totally destructive because he is fulfilling the mitzvah of tearing his clothes. So there is sort of a positive Ish outcome. And as such he would be chaev. In that case, the obligation does not allow him to do it on Shabbos. All right? And the Mishnah ends off anybody who does a malacha which is destructive, but he does it in order to then fix it for example, he tears in order to stitch it up again. Or if he erases some letters in order to write there. So how much does he have to erase? Or how much does he have to tear in order to be Chayev? The answer is Shiura kim saken. It's shir. Its minimum amount to be Chayev for is the same amount as the repair. So if he tears enough of a tear, which would require two stitches, or if he erases enough of a letter or a couple of letters such that there is enough space now to write two letters, then he would be chayev. Mishnah Dalad, what is the minimum amount which somebody is Chayev for when it comes to the processes of preparing wool? So the Mishnah says shir Hama labeyn. The amount for which one is Chayev for whitening wool vahamunapetz or for combing the wool vat. So for dyeing the wool vahat and for spinning the wool, if he does it to the amount of wool which will produce a thread which is the size, it's the width of double a sit. A sit is the maximum distance between the index finger and the middle finger. So the tips of those fingers, the maximum distance between them when they are stretched apart, that is a sit. And double that distance is the distance between the tip of the thumb and the tip of the index finger, again when they are stretched apart. So a thread which is that length, if somebody does any of these processes to wool which will turn into thread of that length, then he would be Chayev. Alright.
• 9:14
  And the minimum amount to be chayev for weaving two threads. This refers to the eiry of thread which he brings over and under the shessy threads which are in place. So to be chaev, he doesn't have to take the erie of threads across the entire line of chessy threads. Rather shiuray kumla sit, its amount is the size of a sit. If he puts the two eriv threads under and over the shessy threads for a length of at least a sit, that is considered a significant act of weaving, such that he would be chaeval.