Daf 137

1) R' Eliezer allows you to suspend a strainer (above the utensil that you'll strain the liquid into) on Yom Tov. Although you're making a temporary tent, and especially to R' Eliezer who forbids even adding onto a temporary tent, (like he says not to stuff up a window), of course he'll hold that you can't make one from scratch; still, R' Eliezer allows Malachos that facilitate items that prepare food on Yom Tov even if it's possible to do it Erev Yom Tov. This makes him more lenient than R' Yehuda who holds that it's only permitted if it couldn't be done from Erev Yom Tov. [However, Tosfos asks: how can he argue with R' Yehuda? After all, he Darshens the word 'it (i.e., food preparations itself),' to exclude what facilitates food preparation that can be done from before Shabbos. If you want to say that R' Eliezer is only lenient here by a temporary tent that's only a rabbinical prohibition, then, how do you know that R' Yehuda argues?] He also holds that, (if the strainer was suspended from before Shabbos), you can strain the wine even on Shabbos since it's not the regular way to separate.

2) However, the Rabanan argue with R' Eliezer and hold that you can't suspend the strainer on Yom Tov, and you can't strain the wine on Shabbos, but you can strain it on Yom Tov. [Tosfos points out that it must be better strained on Yom Tov than from before Yom Tov, or else we wouldn't allow you to do such a Melacha on Yom Tov.]

Daf 138

3) Someone who suspends the strainer only transgresses a rabbinical prohibition so he shouldn't do regular weekday work.

4) You can't hang up a waterskin (that you hang on pegs that will allow the wind to blow under it to cool the contents), nor a strainer, nor a canopy bed. You can't spread out a makeshift chair [Rashi explains: you shouldn't put back pieces since you might come to bang them in with nails and be Chayiv. Tosfos argues since our whole Sugya refers to making a temporary tent. Therefore, Tosfos explains: you shouldn't spread the leather seat on the frame since it's a temporary tent.] If you do any of these, you're exempt from a Chatos, but it's rabbinically forbidden to do.

5) You can't make a permanent tent, and if you do, you're Chayiv. However, you can straighten out a bed that's on its side, or spread out a folding chair. The same is true by a folding toilet chair. [Tosfos explains that the Heter comes from it being all one piece. However, if the leather would be a separate piece from the chair, you can only set it up from top to bottom (hold the leather in the air and slip the frame underneath it). However, R' Tam says that you never need to set it up from top to bottom unless there are walls for the frame that reach the ground. Therefore, you can set up a cover for a tripod from bottom to top since it doesn't have walls.]

6) If you strain wine, you're Chayiv a Chatos. R' Zaira says: you give a warning, (if it's done on purpose), that he's doing the Melacha of sifting. After all, they're similar that the impurities remain up in the utensil, and the food comes down. However, Rabbah says that you warn him because of the Melacha of separating, since you're also taking the good and leaving the bad.

7) It's forbidden to spread out a Talis on four pegs and have the edges fold over to form walls unless you have a thread or string attached to it (to pull it). [Tosfos has two versions whether you also need a Tefach already spread out (so that it's only adding onto the temporary tent), or the string helps without a Tefach already spread out.]

8) You're allowed to hang up a curtain, and take it down.

9) You can set up a canopy bed, and take it apart. However, this is only if the roof of the canopy is not a Tefach wide, and that, when the sides come down three Tefachim, it doesn't have a Tefach between the two sides of the canopy (or else it's considered as a Tefach roof). Also, the slant of the wall can't be a Tefach wide (i.e., that if you draw a line down from the point of the roof to the floor of the bed, that point shouldn't be a Tefach away from the wall of the canopy.) [Rashi says: if so, the bed is not two Tefachim wide. So, we need to say that the bed wasn't made for sleeping on. Tosfos says that you can say the case is that there are many poles that go across the top of the bed in an up and down pattern. Therefore, it will create many slants on top, and each one doesn't extend to a Tefach, but they add up to a wider bed. However, these are stretch explanations. The Rashbam doesn't have this in his text (that the slants can't be a Tefach) since we Paskin in Sukka that the slants of a wall are not considered a tent. However, Tosfos rejects that as a proof. After all, we can say that the slant there is less than a Tefach. (See Korban Nesanel that asks that the slanty wall there took up the whole space of a Sukka, which is seven Tefachim squared. See also Pnai Aryeh in the back. V'tzuruch Iyun.)] Also, you can't have the canopy drape a Tefach below the mattress, since you're making a wall to the roof.

10) You can wear a felt hat if it's Mehudak. [Rashi says: if it's tied tightly so that the wind shouldn't blow it off and you'll come to carry it four Amos in the Reshus Harabim. Tosfos explains that its rim is bendable; therefore it's not a problem with being a tent even if it sticks out a Tefach, since it's not the same form as a tent (which is taut).]

11) You're allowed to hang up a waterskin if the pegs are holding up the base that you put it in. (We only forbade earlier without the base.) However, this is only if two people put it up simultaneously. However, you can't have one person spread it out, putting up one peg at a time, that stretches it out better. It's forbidden to put up the canopy bed even when putting it up with ten people, since it's impossible that it doesn't get stretched out enough to be a tent.

12) A Braisa permits moving an oven that one of its legs came out since it's easy to use without being tempted to bang in the loose leg, but not if two legs came out. Rav forbade even when one leg came out.

Daf 139

13) We only allow setting up the canopy bed for Bnai Torah, but not for those who aren't, since they might come to be more lenient (when they shouldn't be).

14) R' Tam permitted planting hops in a vineyard,and the Rabanan forbade because of Klai Kerem. Therefore, you can be lenient in Chutz L'aretz, since the Halacha is like the most lenient view there. [Tosfos says: we must refer that he also planted a second type of plant there, since we Paskin like R; Yashiya that you're not Chayiv unless you plant a wheat kernal and barley kernal with a grape seed in one hole. Alternatively, it's not so simple that we Paskin like R' Yashia since there are so many Amoraim who argue. That, which we don't permit anyhow without a second plant like R' Yashia in Chutz L'aretz since he's the most lenient view, since that rule is only regarding which plants are considered Klayim, and not how must you plant Klayim to be Chayiv.] However, you can't permit this to people who are not Bnai Torah.

15) R' Mesharshia [Tosfos: in a place where there was no Bnai Torah] paid a non-Jewish minor to plant hops in a vineyard. he didn't get a non-Jewish adult since people might confuse him with a Jewish adult. He didn't give it to a Jewish minor since he might keep on doing it when he gets older. [Tosfos says: this is like we say that you can't make Shechiyanu for Yom Kippur on a cup of wine and give it to a child to drink, since he might continue this practice when he gets older. However, you may give him the wine of a Bris Mila, since it's not a yearly occurrence, he won't continue doing it when he grows older.]

16) When you have two days of not doing a Melacha, like Shabbos next to Yom Tov, you can get a non-Jew to bury a dead person. If it falls out on the second day of Yom Tov, then, even a Jew can bury him even if it's the second day of Rosh Hashana, despite that an egg laid on the first day is forbidden on the second day since we consider them as one long day. (This is not like a regular two days Yom Tov that we say that an egg laid on the first day is permitted on the second day since, it's either that the second day is not Yom Tov, or, if the second day was Yom Tov, it wasn't laid on Yom Tov, since the first day wasn't really Yom Tov.) However, we can't permit burying to those who are not Bnai Torah, whether on the first day yom Tov or the second day Yom Tov. [Therefore, Tosfos says that we shouldn't bury our dead on the second day of Yom Tov since we're no better Bnai Torah than the non-Bnai Torah in the days of Chazal. Also, they didn't allow burying in the days of Chazal when the nation 'Chavri' had power, for if they see us doing Melachos burying the dead, they'll figure that it's not a real Yom Tov for us and force us to do Melacha. So, we should have the same worry nowadays since the government may force us to do work.]

17) It's permitted to wrap oneself in a canopy and walk outside (since it's like clothing) even though it has straps, since the straps are not important and is secondary to the canopy. Granted that you're Chayiv if you walk out with a Talis that doesn't have the proper amount of Tzitzis, that's because they have their own importance [Rashi: since they contain Techeiles. Tosfos quoting R' Chananel: since you plan to add enough Tzitzis to make the Talis kosher with the combination of the Tzitzis that are presently on it.]

18) It's only forbidden to suspend a strainer in order to strain, but you may place it there to hold pomegranates [Rashi: since it's anyhow only forbidden because it's a weekday activity], and then you can strain with it. However, you must actually first put the pomegranates on it so that it will be obvious that it was made to place pomegranates on it. Although you may make new beer on Chol Hamoed even if you have old beer (since you could drink the new beer during the Moed) and you don't need to show that it's made for Chol Hamoed by drinking from it; that's because it's not obviously made for after Yom Tov, since people don't know that he has old beer.

A budding scholar may do a trick to do something that's rabbinically prohibited when it's not obvious that he's doing a rabbinical prohibition, since he would make sure never to do it without this trick. Like, he may stuff a bung hole with a garlic and claim that he was just finding a place to keep his garlic. He also can fall asleep on a ferry an be brought across a river while claiming that he only went to sleep there (and not intending to go across).

19) You may pour water over sediment to pull out wine to mix wit the water. You may also pour clear water and wine through a strainer since it's fit to drink without it. However, you can't pour muddled water and wine through a strainer unless it's during the pressing season where it's normal for a person to drink the wine while it is still muddled with sediment.

20) You can strain wine through a handkerchief as long as you don't push the handkerchief through the utensil, forming a pocket, where the liquid can gather before it's strained. [Rashi explains: because it's like a weekday activity, or because you'll come to squeeze it (if you make more of the surface wet).]

21) You can strain wine through an Egyptian (woven) basket as long as you don't lift the basket a Tefach above the utensil you're straining into [Rashi: because, otherwise, it looks like you're making a tent.]

22) You can spread a sheet over part of a barrel, but not over the full barrel since that can also look like a tent.

23) You shouldn't push straw to fit over a jug of wine (so you can strain the wine through the straw), since it's no better than using a strainer.

24) You may pour slowly from a big barrel to another utensil while leaving the sediment on the bottom as long as you stop pouring when you get to the beer that's between the sediment.

Daf 140

25) You may put an egg in a mustard-strainer so that the yolk will strain down and the white remain on top. After all, it's not considered as the Melacha of separating since you only need the yolk for dying the mustard yellow, and not to eat per se.

26) If you already kneaded the mustard from Erev Shabbos, Rav says it's forbidden to mix it with your hand since that's the way you would do it during the week (since it mixes well), therefore, you need to change the way you do it. Shmuel says it's forbidden to mix it with a utensil since it's the way to mix human food (and it's only the way to mix fodder with your hands). R' Elazar forbids both with your hand and a utensil. However, the Halacha is like R' Yochanan that both are permitted. It's also permitted to add honey as long as you don't whisk it, but just gently mix it.

27) The same regarding pulverized garlic, you may add smashed beans to it, but you can't whisk it, but gently mix it.

28) You're allowed to make the drink 'Anmilin' on Shabbos. R' Yehuda allows to make a cup of it on Shabbos, a Lug amount for Yom Tov, and a barrel's worth on Chol Hamoed. R' Tzadok allows to make any amount as long as you need it for actual guests.

29) Only 'Anmilin' is permitted, but 'Aluntas' is forbidden. After all, it's only made to cool someone from being overheated in a bath, so, it's a medicine, (which is forbidden on Shabbos).

30) You can't soak the herb 'Chiltus' on Shabbos, not in cold water, nor in lukewarm water, since it's a weekday activity. R' Yossi permits it in cold water. However, the Halacha is not like him since the Halacha is not like a singular opinion.

31) However, that's only if he didn't drink yet, but if he already drank it on Thursday and Friday, then you may soak it in cold water and put it in the hot son to heat up even according to the Rabanan since it's dangerous if he doesn't drink on the third day.

32) You may rub a shirt since it only looks like you're trying to soften it. However, you can't rub a turban since it looks like you're trying to shine it. (After all, you're more careful to keep your turban clean than your shirt.)

33) If your shirt is hung up on a reed, you may only remove the shirt from the reed, but you can't remove the reed from the shirt since it's not a utensil, but just a piece of wood, and is Muktza. However, if it's hung up on a utensil, like some weaving tool, you may remove the tool from the shirt since you're allowed to move a utensil that's main use is forbidden if you need its place (like here, you need the place of the utensil to put your hands in the sleeves).

34) It's permitted to move a meat hanger, but not a fish hanger. [Rashi says: since meat is edible raw, but not fish. Tosfos asks: if so then the Gemara should frame the question with meat and fish and not with their hangers. Rather, Tosfos explains: since raw meat is not so disgusting, but raw fish is; thus its hanger is Muktza because of it being too disgusting. Alternatively, the meat hanger is a utensil and a fish hanger isn't a utensil (but just a make-shift item).

35) Someone who doesn't have much bread shouldn't break bread for all since he can't be very generous.

36) You may not put leek in water to wash off the impurities, nor can you rub it to make them fall off. However you may place them in a sifter (since you don't intend it to sift anything,but you just want it to hold the leek). The same applies to hay. However, you shouldn't put it on a high place so that the chaff should blow off. R' Elazar b. Yaakov says that you don't use a sifter at all on Shabbos.

37) R' Yossi allows shoveling a trough before a fattening animal, and you can move hay to the side not to get mixed with dung. The Chachumim forbid. Everyone agrees that it's forbidden if the trough is in the ground since you might level the ground [Tosfos: with intent.] They only argue about a trough utensil that can't be leveled. The Chachumim decreed to forbid it since you might end up using a trough in the ground, and R' Yossi held that they didn't decree this.

38) You can remove the food before a donkey to feed a cow, but you can't remove it before a cow to feed a donkey since the cow leaves spittle on it and the donkey won't eat it. So, you would be extending effort for no reason on Shabbos.

Daf 141

39) R' Nachman forbade moving Muktza indirectly, but he got disproved from a Mishna that you can move (Muktza) hay left on a bed with your body since it's moving it indirectly. Therefore, you can remove a radish that's partially buried even with it's thinner bottom side sticking out and you'll need to indirectly move the dirt on its thicker top side.

40) R' Yehuda says: you can grind one peppercorn at a time with a knife's handle. Rava says: once you're doing it in a strange way, you may do many peppercorns at a time. [Tosfos explains: this is only on Shabbos, but you may grind them regularly in a stone mortar on Yom Tov like any other spices that the Gemara says there that you may grind normally, (and not like salt that you need some change in the grinding process), since you don't know which spice you might need Erev yom Tov (to say that you should have grind it then), or because they'll lose potency if you grind them from Erev Yom Tov. However, if you know that you'll use pepper on Erev Yom Tov, then it's forbidden, since we were never taught which reason is the main one, so we should be stringent and only grind what fits into both reasons. However, this only refers to spices that only slightly lose their taste and you can make up for it by adding extra spice. (However, if it wouldn't lose any taste, then we would have Paskined to grind it from before Yom Tov the same way that they didn't allow harvesting on Yom Tov.) However, even if you know that you'll need garlic, you may grind it up normally since it loses too much taste if done early.]

41) Someone who went into a river needs to dry himself off before he walks four Amos, since he will be carrying the water on him for four Amos in a Karmulos. However, you don't need to worry that you'll come to push the water in the river, which is a Karmulos, four Amos, since they didn't decree to forbid your strength causing items to go four Amos in a Karmulos.

42) if someone has mud on his foot; Abaya, and some say R' Yosef, forbids wiping it against a wall since it's like building (adding cement), but rather, he should wipe in on the floor. Rava says that it's not a problem to wipe in on a wall, since it's only like an unskilled building; but you shouldn't wipe it on the floor since you'll come to level the ground [Tosfos: with intent.] Mar b. Raveina forbade wiping on both places, and only allows wiping it against a beam. R' Pappa allows wiping on either, the wall or the floor.

43) Someone shouldn't sit at the front of an alleyway by the Lechi, since an item might roll out of the alleyway, (and not noticing that you're by the Lechi), you'll come to retrieve it.

44) You can't embed a barrel into the dirt floor, since you might end up leveling the floor [Tosfos: with intent.]

45) You can't put some soft material (like cotton) to stuff up a jug of liquid, since you'll come to squeeze it out.

46) If you got mud on your shoes, you can scrape it off with the backside of the blade of a knife, and if it's on your clothes, you can scrape it with a knife. However, you can't rub out the stain from the outside, but only from the inside [Rashi says since it's not truly laundering since you're not using water.]

47) You can't scrape a new, or old, shoe since it smooths it out.

48) You can't smear oil on your feet while it's in a shoe or sandal (since it tans it a little bit), but you can rub oil on your foot an then place it into a sandal.

49) You can smear oil on your body and then roll around on a hide. However, this is only permitted if you only have enough oil to shine it, but not to tan it. Also, this is only if you don't have any intent to shine it.

50) You can't allow a small person to go out on Shabbos with a big shoe, since it might fall off and he'll come to carry it four Amos in the street. However, he may wear big clothing since we're not afraid that it will fall off, and we're not even afraid he'll take it off when people make fun of him since he won't make himself naked in the street.

51) A woman shouldn't go out with a torn shoe on Shabbos (since people may make fun of her and she'll take it off and carry). You shouldn't do Chalitza with it, but if you do, it's a valid Chalitza. [Tosfos explains: it's only if it's not ripped too much that it no longer covers most of the foot. However, if it's so ripped, the Chalitza is invalid. As we see that we don't allow Chalitza L'chatchila with a shoe (but with a sandal) since he might use a ripped shoe. If it would be B'dieved valid, why did they need to decree against using all shoes to prevent it?]

52) A woman can't go out with a new shoe unless she already once went out with it. (Since she's particular for it to fit her foot, and she'll might take it off if it doesn't. However, if she went out once, she knows if it fits well or not, she may go out wearing it.)

53) A new shoe that's still on the form; R' Eliezer holds that it's not yet a utensil until you remove it. Therefore, it's forbidden to remove it on Shabbos since it's making the shoe. However, the Rabanan say that it's a utensil while it's on the form, therefore, you may remove it since you're not making anything. R' Eliezer admits that it's a utensil if it's loose on the form. However, only Rava holds you can pull the form out of the shoe in order to have its place to place your foot in the shoe, since he holds that a utensil that's main use is forbidden can be moved if you need it's place. However, Abaya holds that you're not allowed to move such utensils if you need its place, so you can only pull the shoe out if it's loose and you don't need to hold the form.