Daf 143

1) You can save three meals' worth of wine from a barrel that broke on Shabbos. However, you can't sponge up the wine [Tosfos: even when the sponge has a handle and you don't have a problem of squeezing] nor can you stick your hand onto spilled oil and wipe the oil against the jar (to go back into the jar), so that you shouldn't do weekday activity.

2) If fruit spilled over your courtyard, you need to gather them a little at a time [Tosfos adds: but you don't need to eat them right away, a little at a time.] However, you can't put it in a basket in order not to do it in the regular way it's done during the week.

3) Regarding fruit that leaked its juice on Shabbos, the Tanna Kama says that the juice is forbidden for Shabbos. R' Yehuda says; it's only so if you designated the fruits for squeezing, but if you designated it for eating, (and your intent wasn't fulfilled by the juice comeing out), the juice is permitted.

4) R' Yochanan says that the Halacha is like the Tanna Kama by olives and grapes since they're mainly designated to squeeze. The Halacha is like R' Yehuda by other fruits that's regularly not squeezed. [Tosfos explains: although R' Yochanan holds that the reason an egg that's laid on Shabbos is forbidden because an egg from a chicken is like juice from a fruit; we must say that an egg is more similar to olives and grapes than other fruits. After all, it's made to 'squeeze' out from the chicken, and also, it's like a liquid, since you sometimes swallow it raw (and liquid-like).] Shmuel says that R' Yehuda admits that the juice fro grapes and olives are forbidden, and the Tanna Kama admits that the juice of other fruits that aren't regularly squeezed are permitted. They only argue about strawberries and pomegranates that are not mainly designated for squeezing, but they regularly get squeezed. Rav holds that they argue by olives and grapes too.

5) If oil flowed from olives, or wine from grapes [Rashi: i.e., they flowed by themselves], they're forbidden. However, R' Yehuda permits liquids from strawberries and pomegranates if they were designated for eating. [Tosfos argues with Rashi: first, the words imply that you were the one who made it flow. Secondly, if so, this would be a disproof to Rav and R' Yochanan who hold that R' Yehuda holds that olives and grapes are also permitted. Rather, it refers to squeezing some of the produce, and then you put aside the rest to eat. Only then does R' Yochanan and Rav held that R' Yehuda forbids by olives and grapes, since you started out squeezing them. Shmuel would hold this is all true even if he didn't start squeezing them. The Tanna only framed the case that you started squeezing them as a Chidush that you can still permit the strawberries and pomegranates.]

6) Although we see that grapes and olives that were designated to eat, their juice are considered proper liquids (that we forbid them as if they were made to squeeze). Yet we see regarding Hechsher Tumah, (i.e., for a food to become susceptible to Tumah, it needs to touch actual liquids), the juice coming out of them without intent don't have the status of a liquid and don't make food Muchsher; we must say that "without intent" there means that he's actually displeased by it coming out. Alternatively, it refers to when the juice flows out of the baskets to be lost. However, if it's of neutral intent, (i.e., he didn't particularly want it, but it's not like he particularly didn't want it), is considered liquid like our Gemara. [However, Tosfos asks: the Sugya in Kreises implies that "without intent" is neutral intent, and, by olive and grapes, doesn't Machsher food. Also, if the whole reason that milk is Machsher without intent is because it's blood that became clouded, and blood is even Machsher when he says that he doesn't want it at all.]

7) The Tanna Kama holds that human milk is Machsher whether it comes out with intent or not. After all, we see that blood from a wound is Machsher, and milk is made from blood that became cloudy; and usually, blood comes out without intent. However, animal milk is only Machsher when it comes out with intent since its blood from a wound doesn't Machsher.

8) R' Akiva says that animal milk is also Machsher without intent. As we can learn it from a Kal V'chomer from human milk. After all, if human milk, which is only food for a child, can be Tamai without intent, of course animal milk which is food to all can be Tamai without intent. You can't bring a proof from blood to milk, as they don't have any correlation. As if you blood-let the animal, the blood isn't Tamai [Tosfos: and this is true by the blood of all its wounds], but its milk is Tamai even if it's milked to relieve the animal from its pain. [Tosfos explains: R' Akiva doesn't hold the reason milk is Tamai because it comes from blood. We must say the reason he holds it's Machsher is because the Torah considers it a liquid (i.e., a drink), as the Pasuk says "he opened his milk pouch and gave to drink."]

Daf 144

9) However, the Tanna Kama says that olives and grapes disprove this idea that it should automatically make Tamai without intent, since their juice don't Machsher if it comes out without intent. [Tosfos explains R' Akiva: he would hold that you can't use olives and grapes, which started up as food and you're trying to make into a liquid, as a proof to milk that starts and ends as a liquid.]

10) However, other fruit that's not usually squeezed, you may squeeze them L'chatchila to sweeten the fruit (by concentrating the food by expelling the juice). Even the Rabanan agree since it's not something that's squeezed for their juice. However, you may not squeeze them for their juice, even if we say that the intent of someone who squeezes it for the juice is nul against what everyone considers to be normal. (This is even to R' Elazar who holds that a whole city's intent doesn't get nul against what's considered normal by the rest of the world, but will agree that an individual's intent does get nul.) Still, since the person squeezes it with intent to make it into juice, it's forbidden.

11) Therefore, it fits well that liquid squeezed from any fruit invalidates a Mikva when it changes color (like all juices). Although it's really not a Halachic juice, still, since he intended to make it into a juice, we need to treat it like a juice. R' Pappa says: even if we don't say that we need to treat it like juice because he intended to make it into juice, the Mikva is still invalid. (After all, you don't need juice to invalidate a Mikva), but anything that you can't make a Mikva out of can invalidate it when it changed colors.

We have the same Halacha learned by Mohel (the first liquid that leaks from olives) that it invalidates a Mikva with a color change. Abaya says that it must be like R' Yaakov who says that it has the status of a liquid like the oil, and is Machsher. (R' Shimon says that it doesn't have the status of the oil, but it Machshers food anyhow when you first squeeze it since it's impossible that no oil left with it, (therefore, the oil that comes out with it is Machsher). The practical difference between him and R' Yaakov: if it leaked from the vat holding the olives after they start warming up and getting soft. R' Yaakov says they're Muchsher and R' Shimon holds they're not since no oil comes out with it.) Rava says that it could be not a liquid and still invalidates the Mikva because; anything that you can't make a Mikva out of can invalidate it when it changed colors.

12) Someone may squeeze a cluster of grapes into a pot of food on Shabbos, since liquid that comes to facilitate food has the status of food. However, he can't squeeze it into a plate (since it will sometimes be used for juice).

13) Someone may milk a goat into a pot but not into a plate. [Tosfos explains: this is only on Yom Tov when you can Shecht the goat. After all, then the goat's considered as food and removing the milk for food is like cutting off food from another food and is permitted. However, since you can't Shecht it on Shabbos, it's not considered as food, so it's like threshing food from impurities. However, you can squeeze the grapes into the food on Shabbos since grapes have the status of food even on Shabbos.]

14) If a Zav milks a goat into food, it's Tamai. Granted that the milk has the status of food and, since we just milked it, it seems not to have a Hechsher to make it susceptible to Tumah; still, it's Muchsher by touching the drops on the tip of the udder.

15) However, if the Zav squeezes grapes into the pot, it's not Tamai since it has the status of food and was never Muchsher.

Daf 145

16) If you squeeze the grapes to smear the grape juice on top of bread, the Tanna Kama holds it's not Muchsher and R' Yehuda holds that it is Muchsher. We don't need to say that they're arguing whether liquid that's facilitating food is Muchsher or not. We can say they both hold it's Muchsher, and they're arguing whether liquid that is coming to give a shine has the status of a liquid or not. Similarly, they argue with squeezing an olive so that you can salt it better, or squeezing olives to see if it's time to harvest them. We can say that they're arguing whether squeezing fruit so that the liquid will get lost and destroyed is considered as a liquid.

17) If you squeeze pickled and cooked vegetables, if you need it for the sake of the waterlogged vegetable in order to remove the liquid from them, then it's permitted. However, when you want to squeeze it for the liquid; Rav says that you're exempt for squeezing the pickled ones (but, it's rabbinically forbidden to do so), since the liquid didn't grow naturally inside them [Tosfos says: he holds that the Torah only obligates a Chatos for pressing grapes and olives.] However, he permits squeezing the cooked vegetables since he holds the liquid has the status of food, not liquid. Shmuel says that they're both exempt, but rabbinically forbidden. R' Yochanan says that they're both Chayiv Chatos. [Tosfos says that the Halacha is like him, and he doesn't differentiate between whether the water grew naturally in it or not. This is why we find many times that we decree not to get soft material wet, like stuffing up the mouth of a jar with it, since you might come to squeeze the water out, since we hold that squeezing liquids that was absorbed in an item is a true Melacha.]

18) [Tosfos quotes R' Chananel that it's forbidden to squeeze grapes inside a pot of food since R' Yochanan forbids even squeezing pickled and cooked vegetables for their liquid, implying in all cases, even into a pot of food. We Paskin like R' Yochanan when arguing with Shmuel who permitted squeezing it in the pot. However, Tosfos says it's no proof. After all, Shmuel here doesn't allow squeezing the vegetables for the juice either although he allows there squeezing into a pot. We must conclude that we're only referring here to squeezing into a plate, not into a pot of food.]

19) We can believe a witness to testify what he heard from a second witness by testimonies that we believe women. Therefore, he's believed to say that a Bechor's blemish came by itself, and wasn't caused by the Kohain, so that the Kohain can eat it.

20) Olives, grapes and honey that were pulverized from before Shabbos; the Tanna Kama holds that you still can't partake in the flowing liquid on Shabbos. However, R' Shimon and R' Elazar permit it even by olives and grapes, which are foods that becomes liquids and of course he permits by the honey, since it starts out as a food, and even after it flowed out of the honeycomb, it still has the status of food.

21)Anything that was soaked in hot water before Shabbos (i.e., cooked), you may soak it in hot water on Shabbos too (since you can't cook something more once it's cooked). However, if it was not soaked in hot water on Shabbos, you can't soak it on Shabbos (since it's cooking it), but you may pour hot water on it on Shabbos, unless it's old salty food, or a spaniard mackerel, since this pouring finishes its preparation to eat.

Daf 146

22) Even R' Nechemia (who only holds that a utensil can be moved for its normal use) holds that you may move a sword to cut open a barrel that's holding pressed figs since it's normal to use a sword to cut pressed figs, and once you need to move it to cut the figs, you can cut the barrel too. However, he forbids this if it contains any other fruit. However, the Chachumim permit. [Rashi says: there is no problem to ruin the barrel on Shabbos, since it's not forbidden to ruin items on Shabbos.]

23) [Tosfos says: we only refer to 'Mustaki' barrels, that were originally broken and was glued together with tar, as it implies in Beitza. Therefore, when you cut it, you won't care too much to cut it in a way to make it into a usable utensil. However, it's forbidden to cut open a regular strong barrel as we say in Eiruvin, if the Eiruv is in a locked closet that you lost the key, it's not a good Eiruv since it's forbidden to break the closet to get the food. However, the Yerushalmi says that it only refers to a stone closet, but you may break a wooden closet since it's similar to breaking a barrel.]

24) If you have woven-basket-like containers that hold unripe dates until they ripen; everyone holds that you can untie them to get the contents out. The Tanna Kama allows even cutting the rope or the container. However, R' Nechemia forbids since you need a sharp utensil to rip it, and you can't move the utensil but for its normal use.

25) [Tosfos says that you can only permit to rip a rope, but you can't break a real lock, as we see in Eiruvin that you can't break the lock that's on a closet.]

26) R' Yehuda forbids to make a hole in the barrel's cover, while the Chachumim permit. R' Huna says that the argument is only by making a hole in its top, but everyone forbids making a hole in its side. R' Chisda says that the argument is only if it's on the side, but everyone allows it on top. However you can't make a hole in the actual barrel, even if you puncture it with a spear. You can't say that it's not made as a proper opening, but just breaking it open to allow the contents to come generously out. After all, if he wanted to have a generous opening, he would just uncover the barrel. However you can take a sword an cut off the top of the barrel since that's definitely made for generosity.

27) You can't make a new hole (in a utensil in order to have a spout to remove the contents), but you may widen an old hole. After all, you're not Chayiv on Shabbos for making an opening that's not made to bring contents in and out. However, they decreed not to make a hole going in one direction since you might make a hole in a chicken coop. [Tosfos says: they needed to decree more for a chicken coop since it's not obvious to all that it's made to take out the foul smell and to bring in fresh air.] However, since you wouldn't widen a chicken coop hole, because you'll make it large enough for a rodent to come in and kill the chickens, therefore, they didn't decree to forbid widening a hole that's not made for contents to go in and out. However, there are those who forbid widening since, if the chicken coop hole was too small to begin with, you'll widen it to make it the normal size. Therefore, the decree is applicable even by widening. The Halacha is like those who forbid it.

28) However, you may L'chatchila remake an old hole. However, it's only in a place that it was made to keep the contents, but not when it needs to be strong. R' Chisda says if the hole is above the wine level, it's just to keep the contents, but below the wine level, you need to strengthen the closure. However, Rava holds that closing the hole under the wine level is also only to keep the contents, and only below the sediment needs to be strengthen.

29) A proof that we don't consider a closure of a hole as a true closing until it is strongly closed: if you close up an entranceway to a house, but you didn't remove the door posts, we still consider it an entrance that, when homeowners split up a courtyard, which you give four Amos of space per entranceway, you give this closed up doorway four Amos too. Also, if a structure above a dead body has one closed up entrance, [Rashi explains: we don't look at it as if it's completely closed and it's a grave, and therefore, it doesn't make Tamai four Amos around the structure like they decreed for all graves since you might not realize that you're in contact with the grave and you'll become Tamai with it. Tosfos quotes R' Shimshon who asks on Rashi: since there are walls surrounding it, even if it would be like a grave, it wouldn't be Tamai four Amos around it, just like a grave doesn't make Tamai four Amos around if it has a gate around it, since you have a distinguishing wall separating the Tumah. However, Tosfos says that it's not such a question, since a closed grave is Tamai if you touch its sides, and that wall has no recognizing closure to separate it, so it also needs the enactments that it's Tamai for four Amos.

However, Tosfos explains: if a body is in a house and you need to remove it, all potential exits are Tamai. If all other exit areas are a Tefach wide (and are less than four Tefachim wide), we assume you'll open up this closed up door to carry out the corpse and not open any of the smaller holes.] We don't consider as the entrance is completely closed up until you remove the door posts too.

30) You can't cut a hollow reed to size to place it in a bunghole to use as a spout. However, if you had one already in it, and it fell out, you can replace it back in. However, if you cut it to size before Shabbos, but you never placed it in yet to know if it truely fits; Rav holds it's forbidden since you might find that it doesn't fit and you'll come to cut it to the real size, and Shmuel allows since he doesn't make that decree. This is also a Tannaic argument. The Halacha is like Shmuel.

31) It's forbidden to smear wax around a bunghole. Rav forbids even smearing (congealed) oil, even though the Melacha of smoothing doesn't apply to it, since you'll come to smear with wax. Shmuel permits it. R' Shmuel b. Chana says that Rav also allowed it.

32) Shmuel didn't allow taking a myrtle leaf, bend it, and use it as a spout. R' Yeimar says the reason is because he might come to make an actual spout. [Rashi explains: for the barrel. Tosfos says: since it looks that you're making a spout by bending the leaf. However, he allowed placing the hollow reed in and didn't decree that you'll make an actual spout since you don't need to bend it to get its shape. Therefore, it can't be like R' Poras's explanation that you might make a spout for your roof (to drain the rain), since it would apply to a reed just like to the myrtle leaf.] R' Ashi says the reason is that you might cut the leaves off the branches to use. The practical difference between the two reasons is; if you have enough cut off leaves that you don't need to worry that you'll cut off another one, but you still need to worry that someone will come to make an actual spout.

33) You may wear soft felt, but not hard ones. They're forbidden since they can't be considered as real clothing. Regarding middle grade felt; we originally say that Rav forbade and Shmuel permitted. However, the Gemara concludes that Rav also permits. The one who claimed he forbade said it because he saw once that he refused to sit on them when it was brought to him by someone wearing it. However, he really said it was permitted and the reason he didn't sit on them was not because he held that it was brought in a forbidden manner, but out of respect of R' Kahana and R' Assi who didn't have anything to sit on.

34) You may place a pot of food in a pit for it to keep (since it will be cooled) and we don't need to worry that you might come to level the pit's ground (so that it won't tip over).

35) You may place cold water in the sun to heat up and you don't need to worry that you'll come to heat it up by wrapping it in hot ash,

36) If someone's clothes got wet with water he may still walk with them until he comes home into the outer courtyard (where he can remove them). The Tanna Kama says that you can hang them up to dry in private, but not in front of the people since they might suspect that you washed your clothing on Shabbos. However, R' Elazar and R' Shimon say that it's forbidden to do so in private either since; anything that's forbidden to do since people might suspect him for wrongdoing, it's forbidden to do it in his innermost chambers too.

Daf 147

37) If you shake out your Talis on Shabbos, you're Chayiv a Chatos. [Rashi explains: you shake it off from the dirt that's on it. Tosfos quotes R' Chananel who explains that you're shaking off the dew, but just wiping off dirt is not included in laundering.] This is only if you shake it off a new and black article of clothing. However, if it's old, or if it's red or white (when it doesn't improve it that much), it's permitted. Also, it's only if he cares a lot about it that he wouldn't wear it until it's shaken off. However, there is no problem if he doesn't care that much.

38) You're Chayiv if you go out on Shabbos with a folded Talis. you're also Chayiv if you go out on Shabbos with money tied into a handkerchief.

39) You may go out with a handkerchief on your shoulder (like a scarf) even if you don't have a string from it wrapped around your finger (to prevent it from falling) since we're not worried that it will fall down (and you would need to retrieve it, and you'll carry it four Amos in a Reshus Harabim).

40) It's forbidden to wear your clothes folded up to form like a spout. The rule is, anything that's done to gather is forbidden, but if it's just to make the article nice, it's permitted. [Rashi explains: if you folded a large Talis in half, and the fold is placed by your neck, and the two sides of the Talis is draped toward the ground; if you tie the two sides in a way that they would be always attached, it's forbidden since you're fixing a utensil. However, if you only tie it there temporarily to be fashionable, then it's permitted. However, Tosfos explains: if it's folded on your shoulder so that it shouldn't prevent you from walking fast, it's forbidden, like we said about a folded Talis in Number 38. However, if it's draped down and is fashionable, (even though it's slightly folded), it's permitted.]

41) R' Meir holds he's Chayiv even if it's draped down, but as long as the bottom corners are pinned up on his shoulders, even though the article does drape below the shoulders.

42) It's forbidden to wash oneself in hot water on Shabbos. However, regarding having water poured on you; R' Meir forbids even with cold water, R' Shimon permits even with hot water, and R' Yehuda forbids with hot water, but allows with cold water.

43) The Rabanan say: if one person dried himself off, even if he used ten towels (and each towel is not that wet), he can't wear it home since he might come to squeeze it. He should leave it on a window in the bathhouse, but he can't give it to an attendant since they're suspect to squeeze them. However, if you have ten people who dried themselves off with one towel (and it's very damp), they may wear it home and they don't need to worry that they'll squeeze it since many people will remind each other not to squeeze.

44) However, R' Shimon allows even one person to wear home his towel, and the Halacha is like him.

45) The bathhouse attendant may wear a towel that the women dried themselves with as long as he covers his head and most of his body with it.

46) you may wear a Sakinta [Rashi: a big handkerchief that you suspend around your shoulder and you use it to cover your head. Tosfos: a very thin material.] However, this is only if you tie the sides together [Rashi: so that it shouldn't fall. Tosfos gives an alternative explanation: so that it should look like clothing, since regularly, since its so thin, it doesn't look like much of an article of clothing.] It also needs to drape below the shoulders.

47) You're allowed to smear on oil and massage the belly on Shabbos, but you should do it differently than you do it during the week. R' Chama explains that you smear and then you massage. R' Yochanan explains that you need to smear and massage at the same time. However, you can't massage very hard.

48) You can't stand in a certain salty sea since it heats you up and heals you. However, this is only during the twenty one days a year that it helps.

49) You can't scratch someone's back with a comb since it's the way to do it during the week. R' Shimon b. Gamliel says that you may scratch mud and dung off your body with a comb on Shabbos. R' Yishmael b. Yehuda's mother made him a special silver comb for Shabbos.

50) You may not walk by the Kurdima River since the mud there is extra slippery and you might slip into the water and soak your clothes and you'll come to squeeze out the water.

51) You can't take medicine to induce throwing up, but you may induce it with your hand. R' Nechemia forbids it during the week since you're destroying food (by throwing up what you ate so you can eat some more).

52) You may wrap up a baby in clothes to keep its limbs straight, but you can't straighten out the spine since it appears like building.

Daf 148

53) You need to place a broken bone on Shabbos. If a limb slips out of its socket, you can wash it regularly and if it heals, it gets healed. However, you can't wash it vigorously (since it's obviously done for a medicinal purpose).