Batten down the hatches TB Shabbat 126

We finish the 17^th chapter of massechet Shabbat with today’s daf TB Shabbat 126. The major sugiyah under discussion actually begins on daf Shabbat 125b with the Mishnah. “With regard to a window shutter, Rabbi Eliezer says: When it is tied to and hanging (i.e. taut-gg) from the window, i.e., it is not touching the ground, one may shutter the window with it, because it is not considered building (which is one of the 39 prohibited laborers-gg); and if not, i.e., it is touching the ground, one may not shutter the window with it. And the Rabbis say: Both in this case and in that case one may shutter with it.”  (Sefaria.org translation)

Before we begin our analysis, we have to recognize that ancient windows are nothing like our modern windows. Our windows are made of plain glass. Back in talmudic times a window was just a hole in the wall. At first glance you might assume that the shutter in the Mishnah is closing a window in the wall from the elements. You should know though every translation is a commentary. Rabbi Adin Steinsaltz’s hides a disagreement between Rashi and his grandson Rabbeinu Tam. Rashi contends that in the case of the extending a temporary building (which the Gemara cites to gain clarity), only the roof makes it a building. Consequently, our Mishnah is talking about a skylight! In the tosefot Rabbeinu Tam disagrees and says that a wall makes a building. His proof is a Sukkah, which by very definition is a temporary building, only up seven days. One is not permitted to add the required third wall to make a kosher sukkah on Shabbat or on a festival. One may add a fourth wall because it is only optional. Consequently, our Mishnah is describing a window in a wall. Now you can plainly see that Rabbi Adin Steinsaltz accepts the grandson’s interpretation over the grandfather’s! A younger generation can still teach an older generation a lot, if we would only listen.

We know that Rabbi Eliezer’s position is clear. The shutter needs to be tied and taut. The Rabbi’s position in the Mishnah needs clarification. “We learned in the mishna that the Rabbis say: Both in this case and in that case one may shutter with it. The Gemara asks: What is the meaning of: Both in this case and in that case, in this context? Rabbi Abba said that Rav Kahana said: Both if it is tied and if it is not tied it is permitted, and that is only if it is prepared for this purpose beforehand.” (Sefaria.org translation) if Rabbi Eliezer’s position is very stringent, then according to Rabbi Abba and Rav Kahana the sages position is very lenient. All one has to do before Shabbat is designated the shutter’s purpose so it is no longer muktzeh on Shabbat. Rabbi Yirmeya tells Rabbi Abba that he makes the sages position too lenient. By using a baraita as an analogy, he claims that “And let the Master say it in this way: Both if it is hanging and if it is not hanging, and that is only if it is tied…” (Sefaria.org translation) According to this interpretation the sages teach that the shutter needs to be attached and tied to the window, but not taut to lose its muktzeh status and be used on Shabbat.

Rabbi Abba response by using a different baraita to prove that his interpretation is correct. “Rabbi Abba said to Rabbi Yirmeya: It is I who say that this case is in accordance with the opinion of this tanna, as it was taught in the Tosefta: With regard to a reed that the homeowner installed to open and lock the door with it like a bolt, when it is tied and hanging in the entrance, one may open and lock the door with it on Shabbat, and when it is not tied and hanging, one may not open and lock the door with it. Rabban Shimon ben Gamliel says: If it was prepared for that use, it is permitted to use it even if it is not tied. There is an opinion that holds that a bolt need not be attached, and preparation is sufficient to permit its use.” (Sefaria.org translation) The tanna kama is Rabbi Eliezer and Rabban Shimon ben Gamliel’s position is analogous with the sages. All one needs to do is designate that you’re going to use the shutters on Shabbat to remove its muktzeh’s status.

So what is the halkhah? “Rav Yehuda bar Sheilat said that Rav Asi said that Rabbi Yoḥanan said: The halakha in this case is in accordance with the opinion of Rabban Shimon ben Gamliel (and the sages in our Mishnah-gg).” (Sefaria.org translation)