Talmud - Shabbat 43a שבת מ״ג א׳

Abaye raised another objection to Rabba’s opinion from a baraita: One may overturn a bowl on the oil lamp so that the flame will not set fire to the beam. Apparently, the Sages permitted moving a vessel, even though this is not a common case of preservation. Rabba answered him: This is a case of low-ceilinged houses in which fires are common.

And it is likewise difficult from a mishna: The beam of a roof that broke, one may support it with a bench and with the lengths of a bed frame so that it will not fall. Even though this is an uncommon case of preservation, it is permitted. Rabba answered: This is a case of new beams, which commonly break. This too is a common case of preservation.

And Abaye raised another objection from a mishna: One may place a vessel beneath a leak in the ceiling on Shabbat. Apparently, even an uncommon case of preservation is permitted. Rabba answered: This is a case of new houses, which frequently leak.

Rav Yosef said: This is the reasoning of Rav Ḥisda, who allowed covering a hen’s egg, but not placing a vessel underneath the hen, in order to receive the egg when it is laid: Because by receiving the egg in the vessel, he negates a vessel’s preparedness. Initially, the vessel was available for any use. Since it now contains an egg that may neither be used nor moved, the vessel too may no longer be carried. It is tantamount to breaking the vessel.

Abaye raised an objection to Rav Ḥisda’s opinion, just as he had to Rabba’s opinion, from the Tosefta: One whose barrel of untithed produce, which may not be eaten until it is tithed, broke on Shabbat, may bring another vessel and place it beneath the barrel so that the untithed produce is not lost. Even though eating untithed produce is prohibited on Shabbat, they permitted carrying a vessel to preserve it even in the uncommon case of a barrel that breaks. Apparently, one is permitted to negate the vessel’s preparedness. Rav Yosef said to him: This is not difficult. Fundamentally, untithed produce is available for use on Shabbat. As, if one sins and prepares it for use by tithing it on Shabbat, it is prepared and may be eaten and carried.

Abaye raised another objection from a mishna: One may place a vessel underneath the oil lamp in order to receive the burning sparks of oil that drip from the wick. Once the vessel is filled with the drops of oil, it will no longer be available. Rav Huna, son of Rav Yehoshua, said: Sparks have no substance. They burn and dissolve as they fall into the bowl and do not accumulate. Therefore, the vessel may still be used.

And he also raised another objection from a mishna: A beam that broke, one may support it with a bench and with the lengths of a bed frame so that it will not fall. By doing so, he negates the preparedness of the bench or bed frame. He answered: This is a case in which the bench is loosely supporting the beam and not supporting its entire weight. If one wants to do so, he can take the bench. Therefore, the preparedness of the bench is not negated.

And he also raised another objection from a mishna: One may place a vessel beneath a leak that is dripping from the ceiling on Shabbat. The dripping water has no use and is set-aside; therefore, the water negates the vessel’s preparedness. He answered him: This is a case of a leak that is suitable for drinking. Since it has a use, one is permitted to carry the water that is in the vessel. Consequently, he does not negate the vessel’s preparedness by placing it beneath the leak.

And he also raised another objection from a Tosefta: One may overturn a basket in front of chicks so that they can climb on and climb off of it. By doing so, he negates the vessel’s preparedness due to the chicks, as moving them is prohibited on Shabbat. The Gemara answers: Rav Yosef holds that it is permitted to move the basket on Shabbat. The Gemara asks: Wasn’t it taught in a baraita that it is prohibited to move the basket? The Gemara replies: This prohibition was stated when they are still on it; however, once the chicks climbed off the basket, it may be carried immediately. The Gemara asks: Wasn’t it taught in a baraita that even though they are no longer on it, it is prohibited to move the basket? Consequently, the vessel’s preparedness is negated. Rabbi Abbahu said: That baraita is referring to the unique case where the chicks remained on top of the basket for the entire twilight period on Shabbat eve. This is in accordance with the principle: Since it was set aside from use during twilight of Shabbat eve, it was set aside for the entire day of Shabbat. The status of every vessel, i.e., whether or not it may be used on Shabbat, is determined at twilight.

With regard to the basic halakha of a hen that lays an egg on Shabbat, Rabbi Yitzḥak said: Just as one may not place a vessel beneath a hen on Shabbat in order to receive its egg, so too, one may not overturn a vessel onto the egg so that it will not break. The Gemara explains that he holds: A vessel may only be carried on Shabbat for the sake of an object that may be carried on Shabbat. Since the egg may not be carried on Shabbat, it is prohibited to carry a vessel for its sake. The Gemara raises all of these objections that were raised to Rav Hisda’s opinion, which permitted doing so. And he answered: All of those halakhot are referring to cases where one needs to move the vessel that he is using for the set-aside item, because he requires its location. This is in accordance with the principle that once it is permitted, for whatever reason, to move any vessel, one may place it anywhere he chooses.

To clarify whether or not the opinion of Rabbi Yitzḥak is valid, come and hear what was taught in a baraita: With regard to both an egg that was laid on Shabbat and an egg that was laid on a Festival, one may neither move it to cover a vessel with it, nor to support the legs of a bed with it. However, one may cover it with a vessel so that it does not break. This is contrary to Rabbi Yitzḥak’s opinion. Here too, it is referring to a vessel that one seeks to move because he requires its location. Since he was permitted to move it from its place, he is also permitted to cover an egg with it.

Come and hear an additional proof from that which we learned: One may spread mats on top of stones on Shabbat. Apparently, it is permissible to move a vessel for the sake of something that may not be moved on Shabbat. The Gemara responds: This is a case of rounded rocks that are suitable to be used in the bathroom. Therefore, it is permitted to carry them on Shabbat.

Come and hear another proof from that which we learned: One may spread mats on top of bricks on Shabbat. Bricks may not be used on Shabbat. Nevertheless, one is permitted to carry mats for the sake of bricks that are prohibited for use on Shabbat. The Gemara replies: This is referring to a case of bricks that are not set aside for construction, but are left over from a completed building and are suitable for people to lean on them. Consequently, they are like other household vessels, and moving them and moving mats to protect them is permitted.

Come and hear another proof for this from that which we learned: One may spread a mat over a beehive on Shabbat in the sun due to the need to protect it from the sun, and in the rain due to the need to protect it from the rain, as long as he does not intend to trap the bees by covering them. In any event, apparently it is permitted to move a mat for the sake of the beehive even though the beehive itself may not be moved on Shabbat. The Gemara rejects this: With what are we dealing here? With a case where there is honey in the beehive. He is permitted to cover it for the sake of the honey. Rav Ukva from Meishan said to Rav Ashi: Granted, you could say this in the summer,

Traduction : The William Davidson digital edition of the Koren Noé Talmud, with commentary by Rabbi Adin Even-Israel Steinsaltz.

Shabbat 43a explores debates between Abaye and Rabba over when moving vessels is permitted to prevent loss, including cases involving eggs and untithed produce.