Shabbat

He [the owner] may completely disregard one;  hence he [the Tanna] informs us (that we do not fear this]. R. Joseph said in Rab Judah's name in Samuel's name: The halachah is as R. Eliezer b. Jacob. Said Abaye to him, [You say,] The halachah [etc.]: hence it follows that they [the Rabbis] disagree?  And what difference does that make? he replied. Shall the accepted tradition be [merely] like a song? he retorted. MISHNAH. A BUCKET [OVER A WELL] MAY BE TIED WITH A FASCIA  BUT NOT WITH A CORD;  BUT R. JUDAH PERMITS IT. R. JUDAH STATED A GENERAL RULE: ANY KNOT THAT IS NOT PERMANENT ENTAILS NO CULPABILITY. GEMARA. What CORD is meant. Shall we say an ordinary [bucket] cord? [How then state] R. JUDAH PERMITS IT? — [Surely] it is a permanent knot? Rather it refers to a weaver's rope.  Shall we say that the Rabbis hold, We preventively forbid a weaver's cord on account of an ordinary one,  while R. Judah holds, We do not preventively forbid? But the following contradicts it: If the cord of a bucket is broken, one must not tie it [together] but merely make a loop [slip-knot]; whereas R. Judah maintains: One may wind a hollow belt or a fascia around it, providing that he does not tie it with a slip-knot. [Thus] R. Judah's [views] are self-contradictory and [similarly] the Rabbis'? — The Rabbis' [views] are not self-contradictory: one rope may be mistaken for  another,  [whereas] looping cannot be mistaken for knotting.  R. Judah's [views] are not self-contradictory: there it is not because looping may be mistaken for knotting, but [because] looping itself is [a form of] knotting. R. Abba said in the name of R. Hiyya b. Ashi in Rab's name: A man may bring a cord from his house and tie it to a cow and [its] trough.  R. Aha the Long, that is R. Aha b.Papa, refuted R. Abba: If a cord [is attached] to a trough, one may tie it to [his] cow; and if [attached] to a cow, one may tie it to a trough, provided however, that he does not bring a cord from his house and tie it to the cow and the trough? — There [the reference is to] an ordinary cord; here [we treat of] a weaver's cord. Rab Judah said in Samuel's name: A weaver's implements may be handled on the Sabbath.  Rab Judah was asked: What of the upper beam and the lower beam?  — Yes and No, and he was uncertain about it.  It was stated: R. Nahman said in Samuel's name: A weaver's implements may be handled on the Sabbath, even the upper beam and the lower beam, but not the [vertical] rollers.  Raba asked R. Nahman: Why are rollers different, that it is not [permitted]? Shall we say, because one makes holes?  But the holes are made automatically!  For we learnt: If one stores turnips or radishes under a vine, provided some of their leaves are uncovered, he need have no fear on account of kil'ayim, the seventh year, or tithes, and they may be removed on the Sabbath?  — In a field one will not come to level [fill up] the holes; [whereas] here in the house one will come to level the holes. R. Johanan asked R. Judah b. Lewai: As for a weaver's implements, e.g., the upper beam and the lower beam, may they be handled on the Sabbath? They may not be handled, answered he. What is the reason? Because they cannot be taken up [moved]. MISHNAH. ONE MAY FOLD UP GARMENTS EVEN FOUR OR FIVE TIMES,  AND SPREAD THE SHEETS ON THE BEDS ON THE NIGHT OF THE SABBATH  FOR [USE ON] THE SABBATH, BUT NOT ON THE SABBATH FOR [USE ON] THE CONCLUSION OF THE SABBATH. R. ISHMAEL SAID: ONE MAY FOLD UP GARMENTS AND SPREAD THE SHEETS ON THE BEDS ON THE DAY OF ATONEMENT FOR [USE ON] THE SABBATH;  AND THE FATS OF THE SABBATH  MAY BE OFFERED [BURNT ON THE ALTAR] ON THE DAY OF ATONEMENT,  BUT NOT THOSE OF THE DAY OF ATONEMENT ON THE SABBATH. R. AKIBA SAID: NEITHER MAY THOSE OF THE SABBATH BE OFFERED ON THE DAY OF ATONEMENT, NOR MAY THOSE OF THE DAY OF ATONEMENT BE OFFERED ON THE SABBATH. GEMARA. The School of R. Jannai said: They learnt this only of one man, but [it may] not [be done] by two men.  And even of one man, we said [this] only of new [garments],  but not of old [ones]. And even of old [garments], we said this only of white, but not of coloured [ones].  And we said this only if he has no others to change, but if he has others to change it is not permitted. It was taught: [The members] of the household of R. Gamaliel did not fold up their white garments, because they had [others] for changing. R. Huna said: If one has a change [of garments],  he should change [them], but if he has nothing to change into, he should lower his garments.  R. Safra demurred: But this looks like ostentation? — Since he does not do this every day, but [only] now [on the Sabbath], it does not look like ostentation. And thou shalt honour it, not doing thine own ways:  'and thou shalt honour it', that thy Sabbath garments should not be like thy weekday garments, and even as R. Johanan called his garments 'My honourers'.  'Not doing thine own ways', that thy walking on the Sabbath shall not be like thy walking on weekdays.  'Nor finding thine own affairs':  thine affairs are forbidden, the affairs of Heaven [religious matters] are permitted. 'Nor speaking thine own words:'