לתינוק. בציבור נמי, חזי לגמע לתינוק עני? ותו, הא דתניא: כשם שמטלטלין את השופר כך מטלטלין את החצוצרות. מני? אלא לא קשיא: הא רבי יהודה, הא רבי שמעון, הא רבי נחמיה.
to a child. Because the mouth of a shofar is bent, one can pour a little water at a time. If so, a shofar belonging to the community is also suitable to feed water to a poor infant whose sustenance is provided by the community. And furthermore, that halakha which was taught in a baraita: Just as one may move the shofar, so too one may move the trumpets, is contrary to that which was taught previously that there is a difference between moving the shofar and moving the trumpet. In accordance with whose opinion is that baraita? Rather, this is not difficult, as it can be explained that these 3 baraitot correspond to the 3 opinions with regard to these halakhot. This baraita, which permits moving the shofar but not the trumpet, is in accordance with the opinion of R' Yehuda, who holds that the laws of set-aside apply to these items on Shabbat and one may not move a utensil whose only function is prohibited. Since a trumpet has no permitted use on Shabbat, it may not be moved. On the other hand, one is permitted to move a shofar, which can be used to feed a child. And that baraita, which permits moving both a shofar and a trumpet, is in accordance with the opinion of R' Shimon, who holds that the halakhot of set-aside do not apply to utensils of this kind on Shabbat. Whereas this other baraita, which prohibits moving both a shofar and a trumpet, is in accordance with the opinion of R' Neḥemya, who holds that one may not use a utensil whose primary function is prohibited on Shabbat, even for a permissible purpose.