Transcript

Shabbos 8.5-9.1 · Time4Mishna

0:02
The Mishnah. Now continue the list of different items and how much of each item one would need to take out and carry in order to be liable to a carbon chatas. And the next few items on the list are different types of earth and clay, the first one being Adama red clay. And this was commonly used as a seal. And the most common use was to seal letters. But another use was to seal sacks which contained lots of goods. So to make sure nobody opened them before it got to the rightful owner, they would also seal these sacks using this red clay. And the truth is, it is likely that this specific clay which we are discussing was more commonly used for the sacks. And according to the first opinion of our Mishnah, since it was way more common to use it for sacks. Adom al Khism one would be liable if he takes out the amount which is needed for the seal of the sacks.
0:53
That is the opinion of Akiva. However, even if he only takes out enough for a seal of a letter which would be smaller, that is considered a common use, enough that we base the shir, the amount for which one is liable on that use continuous. The mission is Zevel Verhel Hadak Manure and fine sand. These were often used as fertilizer. So Kadila Zabel Kelash al Karuv. If you take out enough to fertilize a cabbage stalk, that is the opinion.
1:25
However, once again, the chachamim are more strict.
1:30
Even if you only take out enough to fertilize a leek, which requires less fertilizer even for that, one would be liable. Now, when one uses plaster to plaster his walls or to plaster something else, he would often add sand to that plaster in order to strengthen and reinforce the strength of that plaster. And so the mission says, if somebody takes out coarse sand, so sand which is larger and it's not so smooth enough to put on a spoonful of lime or of plaster. So this spoon was some sort of tool which they would use to apply the plaster. The amount of sand which would go in that amount of plaster that is deemed significant, such that you would be liable for carrying that amount. Conor E Reed kleis is kulmois. If it's large enough to make a pen out of it, the smallest size pen which you are still able to use comfortably, but the imho immerusus if the reed was thick or if it was crushed, and therefore it cannot just be turned into a pen, so then it would just function as some sort of twig. And so if you carry out Enough in order to cook with it the easiest, quickest cooking egg out of all of the eggs. And this refers to a chicken egg truffa, which is mixed with oil in a sunub ilpas and placed into a pan which has already been heated up. So if there is enough reeds that it can be used as firewood for this thing, for this egg, which is the quickest cooking food, then it is considered significant. And you would be liable for carrying that amount.
3:03
The bone of an animal, bone which is large enough to be made into a spoon. Spoons were often made out of bones of animals. So if it's large enough for such a use, then you would be liable.
3:15
Says he is more strict. And according to him, even if it's smaller than that, even if it's just enough to make out of that bone a tooth of a key. So just a tiny part of a key that already is considered significant. So you would be liable for carrying that small amount. Now, in the previous parag, we described the process of weaving where the threads would go through different holes which were on strings which are on two different wooden frames. And each frame would be lifted up and then lifted down. But because this process was quite fiddly, it would often occur that some of the threads would get tangled together. And in order to separate out each of the threads, the weaver would have some sort of sharp tool which he would use to go through the threads and untangle them. Now, in order for this tool to work, it had to be kept sharp. And after using it a lot and it getting less sharp, they would sharpen it by dragging it and rubbing it on some glass. So the mission says if you carry out zechukis glass, you would be liable if the glass is large enough to rub on the top of this tool, which is used by the weaver. Next case, a pebble or a stone, if it's large enough to throw at a bird in order to frighten it and chase it away. That's one of the few uses of this stone, however, says that when it comes to chasing away a bird, a bird is a small animal. It's very frightened of humans anyway. So all you need to do to chase away a bird is to shout at it. If you start making a noise in front of a bird, it will run away already. And so you don't really need a stone in order to frighten away a bird. People would only really use stones to frighten away a larger animal. And therefore they lizard by behemoth. It's got to be a slightly larger stone One which you would use to throw at a animal, such as a sheep or a cow, which can't just fly away, and it's not as scared of human beings. So only if you take out a stone which is that large would you be chaev Mishnah, pieces of earthenware, pieces of hard clay. How much of that would one need to take out into a rush or vice versa, or to carry it for four hours In Orabim, what is the shear for earthenware pieces? So we have a three mahreikis, according to the first opinion, in order to put between one beam and another when beams were stacked up often, although beams were generally the same size, if they were being used for the same structure, there would usually be slight differences between each beam and the thickness of the beams wouldn't necessarily be the same across the entire beam. And because of that, if you pack them up together, if you stack them up, there'll be small gaps in between each beam. And if they are left for a long time, the beams could end up bending slightly, which would make them less useful. So to prevent that occurring, once the beams were stacked up, they would put these little pieces of earthenware, hard clay, in the gaps between the beams.
6:04
That is the opinion of Rabiah, though the amount of earthenware which is needed to be placed between one beam and another is the amount which would make you liable for carrying on Shabbos. Now, Meir is slightly more lenient, and according to Mayor, you are only liable if you carry out a slightly larger amount in order to pick up a coal from a fire and to move it elsewhere. So because the fire is obviously very hot, you would need a long piece of earthenware to pick up the coal and to move it elsewhere without getting burnt. So according to Mayor, since that is a far more common use than the placing of the pieces between boards and between beams, so we follow that use and only that amount is considered significant. And now we have a third opinion, and this is in between the two opinions. So the amount of earthenware will be smaller than the amount which we may gave, but bigger than the amount which we had gave. And that is Omer Baci says, because the Lacaus it's got to be a large enough earthenware piece that it can hold at least a reverse a quarter of a leg of liquid. And Arabi, Meir and Abhiyasa are going to try and prove their points. Omar Bemayer said, why do I say that? The primary use and the significance of earthenware is based on moving coals.
7:19
Even though the following posse is not a proof for the matter, nevertheless it is a remembrance and a support for the matter that we're going to see from the following posse. That earthenware used to move coals is considered significant. And the posse is talking about how earthenware will be useless because it has been smashed up. And the Novi Yashaya states there will not be found among its broken pieces earthenware large enough lachtis eish miyakud to pick up and to scoop up a fire, a coal from a large fire. So the point of the posse is to tell us that there won't be any significant pieces of earthenware left. And the definition which the posseh gives of a significant piece is a piece large enough to move a burning coal. And so, says Ribeyesi, we see from there that that is considered a significant size for the earthenware. However, Amar Rabiosi Rabiosi says to Rabbi Meir Meshonreya from there is a proof that that is considered significant.
8:14
That exact same posse ends off the last Sofmaymi geva for the earthenware pieces which are left will be too small to collect water from a hole. And since the amount of earthenware needed to collect water and to hold a significant amount of water, I. E. A re water, since that amount is smaller than the amount of earthenware needed for the fire, we see that a significant amount of earthenware is considered the earthenware which is used for holding water. Otherwise the posit would not have had to specify that. We see very clearly from this posit, says Rabiosi, that even earthenware which is large enough only to hold a quarter of a load of water, that is considered significant, and therefore you would be liable for carrying that amount of earthenware on shabbos parak test. Mr. Aleph because in the last Mishnah of the previous Perek, we bought a posse as a support for something, but the Mishnah noted that it wasn't a proper proof. It was just a hint or a support for the matter. The first formation of parak tests discussed things which are not necessarily related to Shabbos. They are also hinted to in a posse. And most of the sukum which will be quoted are not commandments or necessarily even from the Torah. They could be from Nach, which means they are certainly not the source for that thing. Rather, it is known as an asmakta, which is a hint in the Torah or in Tanakh for something which was decreed by the Rabbanon, by the Chachomim, or even if it is with the orisa. The point is that it is not necessarily learned from this posse. However, the posse does hint to that idea. So the first of these things refers to avid zara idolatry and anything which is an idol or which was worshipped. If somebody touches that idol, he becomes tommy. But not only that, even if he carries that idol without touching it, for example, if he carries it inside some cloth, even then the person who is carrying it will become tome. That's known as tumas massa tuma, which is transferred via carrying. And the misha tells us that Omar Rabbi Akiva Rabi Akiva says, how do we know that idols can make other things tome and other people tommy just by carrying the idols can nida, just like a woman who is tome as a nida. This is a certain type of tumor of women. And as long as a woman is a nida, if somebody carries her even without touching her, they would become tomate. So the Mishnah says, the posse says tisraim, throw them away, referring to the idols, just like a woman who is a nida. Because the halach is that when a husband is married to a woman who is a nida, as long as she has that tumor, they cannot have relations together as they would usually have. So just like you are separated from the woman when she is a nida, so too you should separate yourself from avidazara.
11:02
You should say to the avidazara, go out. The point is, get rid of all your aveda zara. But we see from this parser that aveda zara is compared to a woman who is a nida. And so we learn from there. Says, just like a woman who is a nida can make somebody tome who carries her.
11:21
So two idols can transmit tuma to anybody who carries the idols, even if they do not touch the idols themselves.