Shabbat 103A

הקודח כל שהוא ⁠— חייב. בשלמא לרב ⁠— מיחזי כמאן דחר חורתא לבניינא, אלא לשמואל ⁠— לאו גמר מלאכה הוא! הכא במאי עסקינן ⁠— דבזעיה ברמצא דפרזלא ושבקיה בגוויה, דהיינו גמר מלאכה.

One who drills a hole of any size is liable. Granted, according to Rav, who said that one who makes a hole is liable due to the prohibited labor of building, here too, he should be liable because he appears as one who is making a hole for the purpose of building. However, according to Shmuel, drilling a hole is not a completion of the labor. The labor will be complete only when a stake or pin is inserted into the hole. Until he does so, he cannot be liable for completing the labor. The Talmud answers: With what we are dealing here? With a case where one drilled a hole with an iron nail and left it inside the surface in which he drilled the hole. That is considered a completion of labor because there is no intention to remove the nail from its hole.

זה הכלל. ״זה הכלל״ לאתויי מאי? לאתויי דחק קפיזא בקבא.

We learned in the Mishnah that this is the principle: Anyone who performs a prohibited labor and his labor endures on Shabbat is liable. The Talmud asks: What does the phrase: This is the principle, come to include? The Talmud explains: It comes to include a case where one carved out a vessel with a capacity of half a kav [kefiza] into a piece of wood in which it was possible to chisel a vessel with a capacity of a whole kav. Since this labor endures on Shabbat and it can be used, it is considered a complete labor and he is liable.

רבן שמעון בן גמליאל אומר: המכה בקורנס על הסדן כו׳. מאי קעביד? רבה ורב יוסף דאמרי תרוייהו: מפני שמאמן את ידו. קשו בה בני רחבה: אלא מעתה, חזא אומנותא בשבתא וגמר, הכי נמי דמיחייב? אלא אביי ורבא דאמרי תרוייהו: שכן מרדדי טסי משכן עושין כן. תניא נמי הכי, רבן שמעון בן גמליאל אומר: אף המכה בקורנס על הסדן בשעת מלאכה ⁠— חייב, שכן מרדדי טסי משכן עושין כן.

We also learned in the Mishnah that Rabban Shimon ben Gamliel says: Even one who strikes an anvil with a sledgehammer is liable. The Talmud wonders: What has he done by striking the anvil that would render him liable? It was Rabba and Rav Yosef who both said in explanation: He is liable because he trains his hand for his work by striking the anvil. The sons of a man named Raḥava found this answer difficult: If so, one who observed a craft being performed on Shabbat and learned to perform that craft through observation, would he also be liable? Only one who performs an actual labor on Shabbat is liable. Rather, it was Abaye and Rava who both said in explanation: He is liable, as those who flatten plates of metal for the Tabernacle do so. They would strike the anvil with the sledgehammer in order to straighten the sledgehammer’s handle, which became crooked. That was also taught in a baraita. Rabban Shimon ben Gamliel says: Even one who strikes an anvil with a sledgehammer during his labor is liable, as those who flatten plates of metal for the Tabernacle do so.