May one move a stone sitting on top of a barrel on Shabbos in order to get wine out of the container for drinking? The question is asked because one is normally not allowed to move a stone because it may be muktzeh. Muktzeh means the object cannot be moved on Shabbos possibly due to a handful of reasons.
- The stone is normally used for a purpose not permitted on Shabbos.
- Or if for a benign use, one does not have intention to use the stone from before Shabbos- out of mind, out of use.
- The purpose of moving the stone is to protect it from getting damaged or spoiled.
There may be other reasons as well, but these suffice for this discussion.
In Gemara Shabbos, Daf 125a, a mishna is quoted where a stone is atop a barrel. One wants to remove the stone to get to the wine contents. It states a solution by which one may tilt the barrel on an angle and the stone falls off. In this fashion, the person has not touched the stone itself so he or she has not moved a muktzeh item and thus has not sinned.
Rabbah, a Torah scholar living in Bavel (Babylonia) said that Rabbi Ami said that Rabbi Yochanan stated: They only taught this ruling in a case where one forgets the stone is left atop the barrel on Shabbos; however, in a case where one places the stone atop the barrel intentionally prior to Shabbos, the barrel becomes a basis for a prohibited object, and it is therefore prohibited to move it from the barrel. But Rav Yosef said that Rabbi Assi said that Rabbi Yochanan stated: They only taught this in a case where one forgets about the stone being there from before Shabbos; however, in a case where one places it there intentionally, the stone becomes a cover for the barrel and it is permitted to move it like other barrel covers.
So here we have a situation where two Rabbis claim they hear one Rabbi (Yochanan) say conflicting answers to an issue. What makes this interesting is that these two Rabbis are his closely connected students- Rabbis Ami and Assi.
Rabbis Ami and Assi are mentioned often in the Gemara in situations related to Rabbi Yochanan. They live circa 300 c.e. There is an opinion that they are not only Kohanim (Priests) but brothers as they both have a father named Nathan. The Jewish genealogical book, Seder Hadoros (Order of Generations), however, indicates that they are not brothers but good friends.
Rabbi Ami supposedly becomes the leading sage of his era after the death of Rabbi Yochanan.
Subsequent discussion on daf 125a mentions Rabbi Ami further presents Rabbi Yochanan stating the halacha is in step with a Tanna from an earlier period who says the item has to be something recognizable as a useful implement. There is no mention of Rabbi Assi. This is because usually it is Rabbi Ami who presents Rabbi Yochanan’s opinions.
The two have a close relationship. When Rabbi Yochanan passes away, Rabbi Ami sits sevens days of mourning (shiva) as if he is related to Rabbi Yochanan.
Rabbi Ami once hears that Rav Nachman expresses himself disrespectfully of a misapplied opinion of R. Jochanan, Rabbi Ami exclaims, “Does Nachman think that because he is the son-in-law of the Reish Gelusah (Exilarch), he may speak disparagingly of R. Jochanan’s opinions?”
As indicated on Yoma 73a, a situation happens where Rabbi Abahu is relating a ruling which he hears from Rav Dimi that the latter says he hears said in the name of Rabbi Yochanan (although he does not hear it directly). Rabbi Ami and Rabbi Assi happen to be present and turn their head away as if to reject Rabbi Abahu’s statement.
The Gemara in Kesuvos 62a relates that Rabbi Yochanan is ascending on a staircase with Rav Assi and Rav Ami escorting and supporting him. A stair gives way beneath them. Rabbi Yochanan is able to step higher to safety, pulling the other two up with him. The two assistants ask him why he needs an escort if he is strong enough to take care. He replies “If I do not have people to help me conserve my strength now, what will become of me in my old age?”
In Chagigah 13a, it mentions that When Rabbi Elazar reaches fifty, Rabbi Yochanan has already passed on. Another of Rabbi Yochanan’s older students- Rabbi Assi- offers to teach esoteric knowledge to Rabbi Elazar. Rabbi Elazar replies that if he had been worthy to learn it, he would have learned it from Rabbi Yochanan.
Rav Assi has a widowed mother who wants him to acquire jewelry for her. She is intending to improve her beauty for the purpose of finding a new husband. She tells him to find a man as good looking and honorable as he is. Rav Assi does not want to be involved in this request. In fact, he wants to go and learn Torah in Israel. After a while of studying in Israel, he asks Rabbi Yochanan if it is permissible for him to leave Israel and go back to Bavel to visit his mother. Rabbi Yochanan reminds him that it is not proper to leave Israel except for three reasons- to find a wife, get a livelihood, or determine that one can improve the quality of learning in another place.
Rabbi Assi feels that he has not helped his mother and that he should go see her. He asks again and this time Rabbi Yochanan tells him that he can see that it is weighing on his mind. He says it was okay as long as he keeps the visit short and returns as quickly as possible. Rabbi Assi still feels guilty about leaving Israel so he asks Rabbi Elazar if Rabbi Yochanan really is happy with him taking time away from learning to go back home. Rabbi Elazar tells him that Rabbi Yochanan would never bless him to go and return in peace if he does not truly mean it. Rabbi Assi leaves and upon his arrival observes a funeral procession underway for his mother. He feels bad that he has left Israel. If he had known that his mother is no longer alive, he would never have left the Yeshiva. (Kedushin 31b)
Going back to the conflicting opinions- maybe it’s not. It all depends on intention. If one perceives of the stone on top of the barrel as a legitimate cover to be removed for the wine, then it may be moved by tilting the barrel. If one intends just to put the stone up only as a cover, then it may not be moved.
Elazar Yitzchak