Shabbat

on the Sabbath.  And R. Shesheth?  — There it is unnatural, whereas here it is natural  R. Shesheth said, Whence do I rule thus? Because we learnt: A SMALL NEEDLE TO REMOVE A THORN.  And R. Nahman? — There it is [externally] deposited,  whereas here it is not [externally] deposited. MISHNAH. A CANE FOR OLIVES,  IF IT HAS A BULB ON TOP,  IS SUSCEPTIBLE TO DEFILEMENT; IF NOT, IT IS NOT SUSCEPTIBLE TO DEFILEMENT. IN BOTH CASES IT MAY BE HANDLED ON THE SABBATH. GEMARA. Why so? It is a flat wooden utensil, and these are not susceptible to uncleanness; what is the reason? We require [something] similar to a 'sack'?  — It was taught in R. Nehemiah's name: When he turns the olives he reverses it and looks at it. MISHNAH. R. JOSE SAID: ALL UTENSILS MAY BE HANDLED, EXCEPT A LARGE SAW AND THE PIN OF A PLOUGH. GEMARA. R. Nahman said: A fuller's trough  is like the pin of a plough. Abaye said: A cobbler's knife and a butcher's chopper and a carpenter's adze are like the pin of a plough. Our Rabbis taught: At first they [the Sages] ruled, Three utensils may be handled on the Sabbath: A fig-cake knife,  a pot soup ladle,  and a small table-knife. Then  they permitted [other articles], and they permitted again [still more], and they permitted still further, until they ruled: All utensils may be handled on the Sabbath except a large saw and the pin of a plough. What is meant by 'then they permitted [other articles], and they permitted again [still more], and they permitted still further'? — Said Abaye: [First] they permitted an article whose function is for a permitted purpose, provided it was required for itself;  then they further permitted an article whose function is for a permitted purpose, even when its place is required; then they further permitted an article whose function is for a forbidden purpose, provided it was required for itself,  but not when its place is required. Yet still [these might be handled] with one hand only, but not with two hands,  until they [finally] ruled, All utensils may be handled on the Sabbath even with both hands. Raba observed to him, Consider: he [the Tanna] teaches, they permitted [other things], what difference is it whether they are required for themselves or their place is needed?  Rather said Raba: [First] they permitted an article whose function is for a permitted purpose, both when required itself or when its place is required; then they further permitted [it to be moved] from the sun to the shade;  then they further permitted an article whose function is for a forbidden purpose [to be moved] only when it is required for itself or when its place is required, but not from the sun to the shade. Yet [it might] still [be moved] by one person only, but not by two,  until thy ruled: All utensils may be handled on the Sabbath, even by two persons. Abaye put an objection to him: A mortar containing garlic may be handled; if not, it may not be handled?  — We treat here of [moving it] from the sun to the shade. He refuted him: And both hold alike that if he had cut meat upon it it may not be handled?  Here too it means from the sun to the shade. R. Hanina said: This Mishnah  was taught in the days of Nehemiah the son of Hacaliah, for it is written, In those days I saw in Judah some treading winepresses on the Sabbath, and bringing in sheaves. R. Eleazar said: [The laws about] canes, staves, fastenings, and mortar  were all learnt before the permission re [the handling of] utensils. 'Canes', for we learnt: Neither the placing of the canes nor their removal supersedes the Sabbath.  'Staves, as we learnt: There were thin smooth staves there, which one placed on his shoulder and his fellow's shoulder, then he suspended [the sacrifice upon them] and skinned it.  R. Eleazar said: If the fourteenth [of Nisan] fell on a Sabbath, one placed