Shabbat 123A

דבר שמלאכתו לאיסור לצורך גופו ⁠— מותר.

Using an object whose primary function is for a prohibited use, for the purpose of utilizing the object itself to perform a permitted action, is permitted.

איתיביה אביי לרבה: מדוכה, אם יש בה שום ⁠— מטלטלין אותה, ואם לאו ⁠— אין מטלטלין אותה.

Abaye raised an objection to the opinion of Rabba from the Tosefta: A mortar, if it still has garlic in it, one may move it on Shabbat, and if not, one may not move it. Apparently, under no circumstances may a mortar be used, even for an action that is generally permitted on Shabbat, because the mortar’s primary function is prohibited.

אמר ליה: הא מני ⁠— רבי נחמיה היא, דאמר: אין כלי ניטל אלא לצורך תשמישו.

Rabba said to him: In accordance with whose opinion is this baraita? It is the opinion of R' Neḥemya, who says: A vessel may not be moved on Shabbat except for the purpose of its designated use.

איתיביה: (בית שמאי אומרים: אין נוטלין את העלי לקצב עליו בשר. ובית הלל מתירין. ) ושוין שאם קצב עליו בשר שאסור לטלטלו!

Abaye raised another objection to Rabba’s opinion. We learned in a Mishnah that Beit Shammai say: One may not take a large pestle from a mortar, which is typically used for a prohibited action, in order to cut meat on it for the purpose of a Festival. And Beit Hillel permit doing so due to the mitzva of rejoicing on the Festival. And everyone agrees that if one cut meat on it for the purpose of the Festival, that it is then prohibited to move it because there is no further need for it on the Festival. Apparently, it is prohibited to use an object whose primary function is for a prohibited use, even to perform a permitted action.

סבר לשנויי ליה כרבי נחמיה. כיון דשמעה להא דאמר רב חיננא בר שלמיא משמיה דרב: הכל מודים בסיכי זיירי ומזורי דכיון דקפיד עלייהו, מייחד להו מקום ⁠— הא נמי מייחד להו מקום.

Initially, Rabba thought to respond to Abaye’s objection by saying that this Mishnah, too, is in accordance with the opinion of R' Neḥemya, that a vessel may only be moved on Shabbat for the purpose of its designated use. However, he changed his mind once he heard that which Rav Ḥinana bar Shelemya said in the name of Rav: Everyone agrees in the case of launderers’ pins, presses, and clothing rods (Arukh), that since one is particular about them to ensure that they remain intact, he designates a place for them and does not move them for other purposes. Therefore, everyone agrees that it is prohibited to move them. Here, too, the mortar and pestle are specifically designated for a particular use and one designates a place for them; therefore, it is prohibited to move them.