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Week 7 - Wednesday - 12 Jan. 2000

SHABBAT: CHAPTER 13: MISHNA 2

One who makes two loops \batei nirin\ to the heddles, in the keros, in the sieve, in the winnow, and in the basket is liable. And one who sews two stitches, and one who tears in order to sew two stitches.

Kehati

One who makes two loops [batei nirin] to the heddles - The loom has two frames, each of which consists of four rods or heddles joined together to form a rectangle. These two frames are suspended width-wise in the space of the loom, between the two beams (the upper and lower beams), to which the warp threads are attached. Threads are attached to each frame, stretched along its length; the number of these threads in each frame is half the number of the warp threads in the loom. These rods (nirin in the Mishnah) are named after the threads (thread in Greek is niran). Within these threads there are rings or loops, and the warp threads pass alternately between the loops of the two heddles. When one heddle is raised, it lifts up all the warp threads inserted in it, thus creating a space between these threads and those in the other heddle (which was not raised). The weft threads are introduced into the space; this is the act of weaving. The rings or loops through which the warp threads are passed are called batei nirin. The mishnah's phrase "One who makes two loops" therefore refers to one who makes or prepares two rings or loops with heddles, to form receptacles (batim) for the two warp threads (Tiferet Yisrael). Or if he put two warp threads in the keros - the sley; this is an implement with as many holes as there are warp threads. Each warp thread is placed in a hole. After the weaver places the weft thread between the warp threads, he strikes the weft thread that he has brought in with the sley, in order to place it next to the other threads that have already been woven (Tiferet Yisrael). According to another interpretation, "in the keros" in the sheet woven from palm fiber (Rambarn, Bartenura', see also Tosefot Yom Tov, who quotes another interpretation of Rambarn and Bartenura in Kel. 21:1). According to yet another interpretation: the weaver brings in three warp threads through the heddles (in their loops) and the keros (the comb used to tighten and straighten the warp threads which connect to the two beams of the loom, the upper one and the lower one, and which are drawn, in the middle, through the loops of the heddles and through the teeth of the keros). The space between the two warp threads is called the bet nir, and three warp threads make two enclosures in the width of the woven cloth (Albek). Or if he makes two enclosures in the weaving of the net of - the sieve: or in the winnow - The sieve has fine, dense holes, for the sifting of flour; the winnow has larger holes, for the sifting of grains of produce, and -or, in - the plaiting of - the basket is liable - to bring a sin-offering.

And one who sews two stitches, and one who tears in order to sew two stitches - This mishnah repeats the wording already used in the Tractate (7:2, above) regarding these main classes of activity because of the law taught in the next mishnah.

SHABBAT: CHAPTER 13: MISHNA 3

If one tears in his anger and for his dead, and all those who act destructively they are exempt. But if one acts destructively to set in order, the measure is the same as for one who sets in order.

Kehati

If one tears - on Shabbat, in his anger - If he tore his garment because of his anger, and - or, he tore his garment for his dead - because of his grief for a dead person, and all those who act destructively - Whoever performs a work on Shabbat for the sole purpose of destruction, they are exempt - from a sin-offering or from the death penalty. The Gemara explains that one who tears for his dead is exempt only if he is not obliged to tear for him. If, however, he is obliged to rend for him because, for example, the deceased was one of his close relatives for whom he is obliged to mourn (father, mother, son, daughter, brother, sister, husband, wife), or if the deceased was a worthy person for whom everyone must mourn, or if he was present when the deceased died (Shab. 105b), then he is liable for tearing on Shabbat, since in such a case by fulfilling a mitzvah the tearing is not considered to be a destructive activity, but rather a setting in order. Regarding the "one who tears in his anger," Rambarn rules, contrary to this mishnah, that he is liable, for the following reason: Since his mind is set at rest by his action, his action is, as it were, a setting in order. Other authorities, however, disagree with Rambarn, and hold, following the mishnah, that he is exempt (Rashi, Ravad), because one is obliged to overcome his inclination, and whoever does not do so but tears his garments in his anger is considered as if he were engaged in idolatry. As our Sages said, "One who tears his garments in his anger, or breaks his vessels in his anger, or scatters his money in his anger shall be viewed by you as an idolater, for this is the device of the Evil Inclination: today it says to one, 'Do thus!' and the following day it says to him, 'Do thus!' until it says to him, 'Worship idols!' and he goes and does so" (Tosefta, B.K. 9; Shab. 105b). This is the meaning of the verse, "There shall be no strange god in you" (Ps. 81:10) what is the strange god in the body of man? One must say it is the Evil Inclination. It follows from this that whoever placates his Evil Inclination, even if the Shabbat is involved, is not considered to be setting in order but acting destructively. The variant rulings operate only according to the view of Rabbi Yehudah who holds that work which is not needed for its own sake incurs liability. According, however, to the view of Rabbi Shimon who holds that one who performs such a work is exempt, the halakhah must follow this mishnah, that one who tears on Shabbat in his anger is exempt.

But if one acts destructively to set in order - If one, for example, tears in order to sew, or erases in order to write, for sewing and writing are forbidden activities on Shabbat (7:2, above), the measure is the same as for one who sets in order - One is liable for tearing or erasing only if he tore a space needed for two stitches in order to sew two stitches there, or if he erased two letters in order to write two letters in their place.

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