Measure for measure TB Shabbat 76

Today we finish the seventh chapter of massechet Shabbat and begin the eighth chapter with daf TB Shabbat 76. The division of these two chapters here is quite artificial since they are both discussing the absolute minimum amount, in Hebrew shi’ur שיעור, a person needs to carry to violate the prohibition of removing something from one domain to another, הוצאה. This discussion actually begins on the previous page, TB Shabbat 75b.

 “MISHNA: And they stated an additional principle with regard to the halakhot of Shabbat. Anything fit to store, in the sense that it is large enough to make it worthwhile to store for future use, and people typically store items like it, and one carried it out into a prohibited domain on Shabbat, he is liable to bring a sin-offering for that action. And anything not fit to store and people typically do not store items like it, since it is too insignificant to warrant storage, and one carried it out on Shabbat, only the one who stores it is liable. By storing the item, one indicates that the item is significant to him, even though it is not significant for the typical person. Therefore, he alone is liable for carrying it out into a prohibited domain. (TB Shabbat 75b)

This Mishna teaches us the general principles concerning shi’urim (plural of shi’ur). 1, There is an absolute minimum amount. Accidentally carrying less than the shi’ur is forbidden, but one is not liable for sin offering. 2, The shi’ur must have a utilitarian purpose for human beings. 3, The shi’ur depends upon its significance to the average person. 4, There is an element of subjectivity when it comes to the shi’ur. If a person considers the amount significant, but the average person doesn’t, he still is liable for carrying it out into the prohibited domain.

“MISHNA: The mishna lists the measures in which various substances are significant and generally stored. One who carries out straw in a measure equivalent to a cow’s mouthful is liable. The measure that determines liability for etza is equivalent to a camel’s mouthful. Because it is a coarser food, he must carry out a greater amount in order to be liable. The measure that determines liability for ears of grain is equivalent to a lamb’s mouthful. The measure that determines liability for grass is equivalent to a goat’s mouthful, which is smaller than that of a lamb. The measure that determines liability for garlic leaves and onion leaves, if they are moist and fit for human consumption, is equivalent to a dried fig-bulk. A dried fig-bulk is the standard measure for human food. If the garlic leaves and onion leaves are dry, the measure for liability is equivalent to a goat’s mouthful. And none of these substances join together with one another to constitute a measure for liability because they are not equal in their measures.

This Mishna teaches about the different shi’urim based upon different animals. Obviously the larger the animal the larger the shi’ur.

“MISHNA: One who carries out a measure of foods fit for human consumption equivalent to a dried fig-bulk into a domain where carrying is prohibited on Shabbat is liable. And all those foods join together with one another to constitute that amount because they are equal in their measures. This amount is calculated without their shells, and their seeds, and their stems, and their bran, the husk that comes off of the wheat kernel when pounded, and their coarse bran that remains in the flour. Rabbi Yehuda says: None of the shells are calculated, except for the shells of lentils, which join together with the lentils to comprise the measure for liability because they are cooked and eaten with them.” (Sefaria.org translation)

This Mishna teaches that the minimum shi’ur of food for human consumption is equivalent to a dried fig bulk. According to Rambam it is one third of an egg which equals 0.843 fluid ounces. Remember you don’t count shells, stems, and bran as part of the shi’ur. Funny how things change. Back in Mishnaic times bran was something bad and discarded. Today we know that bran is important for our diet and whole wheat bread is healthier than white bread.

“MISHNA: One who carries out undiluted wine from a private domain to a public domain or vice versa is liable only for a measure equivalent to the wine typically diluted in a cup. Pure wine was diluted with water. The measure that determines liability for carrying out wine is a measure suitable to be diluted for a significant cup of wine. The measure that determines liability for carrying out milk is equivalent to that which is swallowed in one gulp. The measure that determines liability for carrying out honey is equivalent to that which is used to place on a sore caused by chafing. The measure that determines liability for carrying out oil is equivalent to that which is used to spread on a small limb. The measure that determines liability for carrying out water is equivalent to that which is used to rub and spread on an eye bandage. And the measure that determines liability for carrying out all other liquids is a quarter of a log. And the measure that determines liability for carrying out all waste water is a quarter of a log. Rabbi Shimon says: The measure that determines liability for all liquids is a quarter of a log. He further stated: And all these measures were only stated with regard to those who store them. One indicates that he considers these liquids significant by storing them. One is only liable for carrying out an object that is significant to him. Others, for whom these measures are insignificant, are not liable for carrying them out. (TB Shabbat 77a)” (Sefaria.org translation)

The minimum shi’ur of liquid is a revee’it (רביעית) or four fluid ounces. This Mishna shares the exceptions.

Now the modern reader may find all these minimal measurements ridiculous and ludicrous. Why bother? The answer is simple. The rabbis demonstrated their devotion to God by establishing these minimum requirements as the following Gemara teaches.

  

“Rav Avira taught, sometimes he said it in the name of Rabbi Ami, and sometimes he said it in the name of Rabbi Asi: The ministering angels said before the Holy One, Blessed be He: Master of the Universe, in Your Torah it is written: “The great, mighty and awesome God who favors no one and takes no bribe” (Deuteronomy 10:17), yet You, nevertheless, show favor to Israel, as it is written: “The Lord shall show favor to you and give you peace” (bers.6.26" data-ref="Numbers 6:26">Numbers 6:26). He replied to them: And how can I not show favor to Israel, as I wrote for them in the Torah: “And you shall eat and be satisfied, and bless the Lord your God” (Deuteronomy 8:10), meaning that there is no obligation to bless the Lord until one is satiated; yet they are exacting with themselves to recite Grace after Meals even if they have eaten as much as an olive-bulk or an egg-bulk. Since they go beyond the requirements of the law, they are worthy of favor. (TB Berakhot 20b)” (Sefaria.org translation)