2. If a man took out6 foodstuff and put it on the threshold, he does not become culpable if he afterward took it out altogether, or if another took it out, since he did not perform his [whole] act of work at the one time. If he put a basket full of produce on the outer threshold, even if the greater part of the produce was outside, he is not culpable, but only if he took out the whole basket.7 3. If a man took out aught in his right hand or in his left hand, in his bosom or on his shoulder, he is culpable; for this last was the manner of carrying of the sons of Kohath.8 If [he took it out] on the back of his hand, or with his foot or with his mouth or with his elbow, or in his ear or in his hair or in his wallet [carried] mouth downwards, or between his wallet and his shirt, or in the hem9 of his shirt, or in his shoe or in his sandal, he is not culpable since he has not taken it out after the fashion of them that take out [a burden].
4. If a man intended to take out a thing in front of him and it slipped behind him, he is not culpable; but if [he intended to take it out] behind him and it slipped in front of him, he is culpable. Rightly have they said:10 If a woman wore drawers [and took aught out therein] either in front of her or behind her, she is culpable, since it is likely to move round. R. Judah says: So, too, with letter-carriers.11 5. If a man took out a loaf into the public domain he is culpable; if two men took it out they are not culpable. But if one could not take it out and [so] two men took it out, they are culpable; but R. Simeon declares them not culpable. If a man took out in a vessel foodstuff less than the forbidden quantity, he is not culpable by reason of the vessel, since the vessel is secondary. [If he took out] a living man on a couch he is not culpable by reason of the couch,12 since the couch is secondary; but if [he took out] 1 The verb is from the same root as 'Genizah', the chamber or cellar in which old sacred writings were stored away. Though unusable they retain their sanctity.
* The Mishnah here resumes the topic of il.
7 At the one time. s Num. 7*.
1 1 Royal messengers, who bore letters contained in tube-shaped devices which tended to swing behind them.
17 Nor by reason of the living man since a living man could walk by himself.
IIO SECOND DIVISION: MOED a dead man on a couch, he is culpable.* So, too, [if he took out] as much as an olive’s bulk2 of a corpse or an olive’s bulk of carrion, or a lentil’s bulk of a creeping thing,3 he is culpable. But R. Simeon declares him not culpable.4 6. If a man removed his finger-nails by means of his nails or his teeth, and so, too, if [he pulled out] the hair of his head, or his moustache or his beard; and so, too, if a woman dressed her hair or painted her eyelids or reddened5 [her face] — such a one R. Eliezer declares liable [to a Sin- offering];6 but the Sages forbid [acts the like of these only] by virtue of the [rabbinically ordained] Sabbath rest.7 If a man plucked aught from a holed plant-pot he is culpable; but if from an unholed plant-pot he is not culpable. R. Simeon declares him not culpable in either case.
11. i. If a man threw aught from a private domain to the public domain, or from the public domain to a private domain, he is culpable; but if from a private domain to another private domain with the public domain between, R. Akiba declares him culpable, but the Sages not culpable.
2. Thus if there were two balconies opposite one another [extending] into the public domain and a man stretched out or threw aught from the one to the other, he is not culpable. If they were [different private domains but on the same side of the street and] in the same story,8 and a man stretched aught out [from one to the other], he is culpable; but if he threw it he is not culpable. Such was the service of the levites:9 there were two wagons the one behind the other in the public domain, and they used to stretch out the beams from the one to the other but did not throw them. If a man took aught from the bank around a cistern10 or from a rock that was ten handbreadths high and four wide, or put aught upon them, he is culpable; but if they were less than this he is not culpable.
3. If a man threw [aught from a distance of] four cubits [so that it remained] on a wall, and it was higher than ten handbreadths, it is as though he threw it into the air;11 but if less than ten handbreadths it is as though he threw it on to the ground.12 If a man threw [aught to a distance of] four cubits on the ground he is culpable; but if he threw it less than four cubits and it rolled beyond the four cubits, he is not culpable. But if he threw it beyond four cubits and it rolled back within the four cubits he is culpable.
4. If a man threw [aught to a distance of] four cubits into the sea13 he is not culpable; if it was a piece of shallow water through which passed a public path, and a man threw aught therein [to a distance of] four cubits, he is culpable.14 What depth counts as shallow water? Less than ten hand¬ breadths. If into shallow water, through which passed a public path, a man threw aught [to a distance of] four cubits, he is culpable.
5. If a man threw aught from the sea to the dry land,15 or from the dry 1 For it was an act with a purpose (which constitutes an act of work), in order to remove uncleanness. 2 See Ohol. z‘. 2 App. IV. 8.
* Holding that this is not an act necessary in itself.
* Doubtful. Also explained as ‘parted the hair’ (Tif. Yis.).
4 Her acts can be deemed ‘building’ or ‘dyeing’ (see above, 7*).
I See Erub. to2’,l. ® See Erub. 8“.
* So that they could continue the work of building the Tabernacle without profaning the Sabbath. 10 See Erub. 82.
II Which is accounted public domain, where he is not culpable.
12 And he is culpable as though he had thrown from a public to a private domain.
12 Which counts as neither public Dor private domain (such is termed harmelith ).
14 Since it counts as public domain. 12 From harmelith to public domain.
Ill land to the sea, or from the sea to a ship,1 or from a ship to the sea, or from one ship to another, he is not culpable. If the ships were tied together [goods] may be moved from one to the other; if they were not tied together, even though they lay closely together, naught may be moved from the one to the other.
6. If a man threw aught and he remembered [that it was the Sabbath] after it left his hand,2 or if another intercepted it, or if a dog intercepted it, or if it was burnt, he is not culpable. If he threw it in order to wound either a man or a beast, and before the wound was inflicted he remembered [that it was the Sabbath], he is not culpable. This is the general rule: they that may be liable to a Sin-offering3 are not liable unless the beginning and the end of their act were done in error. If they began the act in error and ended it wittingly, or if they began it wittingly and ended it in error, they are not liable: [they are not liable] unless both the beginning and the end of their act were done in error.
12. 1. If a man built aught [on the Sabbath] how much must he build to become culpable? He is culpable that builds aught soever, or that at all hews stone, or wields a hammer, or chisels or bores a hole. This is the general rule: if a man performs work on the Sabbath and his work is enduring he is culpable. Rabban Simeon b. Gamaliel says: Even if a man but struck a hammer on the anvil during work he is [thereby] culpable, since he is as one that sets [other] work aright.4 2. He is culpable that ploughs aught soever, or that at all weeds or cuts off dead leaves or prunes. [He is culpable] that gathers any wood soever if it is to set [the ground] in order; and if it is to burn, [he is culpable that gathers] enough to cook the smallest egg. [He is culpable] that gathers any herbs soever if it is to set [the field] in order; and if it is for the cattle, [he is culpable that gathers] enough to fill a kid’s mouth.
3. He is culpable that writes two letters, whether with his right hand or with his left, whether the same or different letters, whether in different inkss or in any language. R. Jose said: They have declared culpable the writing of two letters only by reason of their use as a mark;6 for so used they to write on the boards of the Tabernacle that they might know which adjoined which. Rabbi said: We find a short name7 formed from a longer name: Shem from Shimeon or Shemuel, Noah from Nahor, Dan from Daniel, Gad from Gadiel.
4. If during one act of forgetfulness [that it was the Sabbath] a man wrote two letters, he is culpable. Whether he wrote in ink or caustic or red dye or gum or copperas8 or aught that leaves a lasting mark, or on two walls forming an angle or on two tablets of an account-book so that [the two letters] could be read together, he is culpable. If a man wrote on his skin he is culpable. If he scratched petters] on his skin, R. Eliezer declares him liable to a Sin-offering, but R. Joshua declares him not culpable.
5. If a man wrote with liquids or with fruit-juice or with dust from the roads or with writer’s sand or with aught that leaves no lasting mark, he 1 Private domain. 2 The act began in error but it* end was not in error.
* See Lev. 4***; the beginning and end of the act must both come within the scope of ‘un¬ witting tin’. If he profaned the Sabbath wittingly he is liable to Extirpation (p. 56a, n. 16).
* He smooths the surface of the anvil (or of the hammer-face).
* Variant: sigpa. 6 Purposeful act from which advantage is derived, i.e. work.
1 Thus constituting a completed act of work. * See p. 203, n. 15.
SECOND DIVISION: MOED is not culpable. [If he wrote] with the back of his hand or with his foot or with his mouth or with his elbow, or if he wrote one letter at the side of a letter already written, or if he wrote over what was already written, or if he intended to write a heth (n) and wrote two zains (If), or [if he wrote] one letter on the ground and another on the roof, or if he wrote [the two letters] on two walls of a house or on two pages of an account- book so that [the two letters] could not be read together, he is not culpable. If he wrote one letter as an abbreviation, R. Joshua b. Bathyra declares him culpable, but the Sages declare him not culpable.
6. If a man wrote two letters during two acts of forgetfulness, once in the morning and again towards evening, Rabban Gamaliel declares him culpable, but the Sages declare him not culpable.
13. x. R. Eliezer says: He is culpable that weaves three threads [on the Sabbath] at the beginning [of the web], or a single thread on to a piece already woven. But the Sages say: Whether at the beginning or end [of the web] the forbidden quantity is two threads.
2. He is culpable that makes two loops to the heddles or the sley [of a loom],1 or [two warps] in a sifter or sieve or basket, or that sews two stitches or that tears aught in order to sew two stitches.
3. If he tore [his raiment] in his anger or because of his dead, or if any one acted destructively, he is not culpable. But if he destroyed with the intention to set in order, for him the [forbidden] measure is the same as for him that sets aught in order.
4. The [forbidden] measure is a double sit 2 for bleachers, hacklers, dyers, and spinners; or the breadth of one sit for him that weaves two threads.
5. R. Judah says: If a man hunted a bird [and drove it] into a tower-trap, or [if he drove] a gazelle into a house, he is culpable. But the Sages say: A bird [may be driven] into a tower-trap or a gazelle into a house or a courtyard or an animal-pen3 [on the Sabbath]. Rabban Simeon b. Gamaliel says: Not all animal-pens are alike. This is the general rule: if it must still be hunted he [that pens it in on the Sabbath] is not culpable; but if it no longer needs to be hunted he is culpable.4 6. If [on the Sabbath] a gazelle entered into a house and a man fchut it in, he is culpable; but if two shut it in they are not culpable.5 If one alone was not able to shut it in and [therefore] two shut it in, they both are culpable; but R. Simeon declares them not culpable.
7. If one sat in the doorway but could not block it and [therefore] another sat there and blocked it, the second is culpable. If the first sat in the doorway and blocked it, and then the second came and sat beside him, the first is culpable and the second not culpable, even if the first rose up and went away. For to what is such a one like? He is like to one that shut up his house to guard it and a gazelle was found shut up therein already.
14. 1. If [on the Sabbath] a man hunted or wounded any of the eight creeping things spoken of in the Law,6 he is culpable;7 but if he wounded any other forbidden beast or creeping thing, he is not culpable.8 If he 1 Kel. ai1. 2 Orl. 3*. App. II, C. J Heb. bibarin, vivarium.
- Since they have skins (but cf. Hull. 9*) he is guilty in breaking the skin by wounding them, an act falling within the forbidden main category of ‘threshing’ (7*); or if he bruised them and the skin was suffused with blood, it is an act falling within the category of ‘dyeing’.
3 Such as worms, snails, or scorpions which are supposed not to have skins.
hunted them to make use of them he is culpable, and if not to make use of them he is not culpable.1 If he hunted wild animals or birds in his private domain2 he is not culpable, but if he wounded them he is culpable.
2. Pickling-brine may not be prepared on the Sabbath, but a man may prepare salt water and dip his bread therein or put it into cooked food.3 R. Jose said: But would not such count as pickling-brine4 whether it is much or little? — this, rather, is the salt water that is permissible: such that oil5 is first put into the water or into the salt.
3. Greek hyssop6 may not be eaten on the Sabbath since it is not the food of them that are in health, but a man may eat pennyroyal7 or drink knotgrass- water. 8 He may eat any foodstuffs that serve for healing or drink any liquids except purgative water or a cup of root-water, since these serve to cure jaundice; but he may drink purgative water to quench his thirst, and he may anoint himself with root-oil if it is not used for healing.
4. If his teeth pain him he may not suck vinegar through them but he may take vinegar after his usual fashion,6 and if he is healed he is healed. If his loins pain him he may not rub thereon wine or vinegar, yet he may anoint them with oil but not with rose-oil. Kings’ children may anoint their wounds with rose-oil since it is their custom so to do on ordinary days. R. Simeon says: All Israelites are kings’ children!
15. 1. These are knots for which they [that tie them on the Sabbath] are accounted culpable: camel-drivers’ knots and sailors’ knots; and as a man is culpable through the tying of them so is he culpable through the untying of them. R. Meir says: None is accounted culpable because of any knot which can be untied with one hand.
2. Some knots there are for which they are not accounted culpable as they are for camel-drivers’ knots and sailors’ knots. A woman may tie up the slit of her shift, or the strings of a hair-net or belt, or the straps of a shoe or sandal, or [leather] bottles of wine or oil, or [a cover over] a pot of flesh. R. Eliezer b. Jacob says: A rope may be tied up before cattle lest they stray forth. A bucket may be tied10 to a belt but not to a rope; but R. Judah permits this. R. Judah laid down a general rule: none is accounted culpable for any knot that is not lasting.
3. A man may fold up his garments [that he wears on the Sabbath] as many as four or five times. Beds may be spread on the night of Sabbath for the Sabbath day, but not on the Sabbath for the night following the Sabbath. R. Ishmael says: Garments may be folded up and beds spread on the Day of Atonement" for the Sabbath; and the fat pieces of the Sabbath offering12 may be brought13 on the Day of Atonement.14 R. Akiba says: They may bring neither those for the Sabbath on the Day of Atonement nor those for the Day of Atonement on the Sabbath.
■ Cf. Eduy. 2s on a serpent hunted in self-defence or for profit.
2 The act of hunting has been in part achieved already. 3 i.e. in small quantity.
* And forbidden by y1 under ‘salting’. 5 Which impairs the salt’s action.
0 A remedy for worms in the stomach (Gem. 109b).
7 A remedy for worms in the liver.
* An antidote to harmful liquids. The two latter were both taken by those in health.
* At a meal. 10 In lowering it down a well.
11 That falls on the eve of Sabbath. 11 Num. 28 M.
13 The Sabbath exceeds the Day of Atonement in importance, since profaning the Sabbath is punishable by stoning, but profaning the Day of Atonement is punishable only by Extirpation (Tif. Yis.).
14 Some texts add: but not those for the Day of Atonement on the Sabbath.
SECOND DIVISION: MOED rl4 16. i. Any of the Holy Scriptures1 may be saved from burning [by bearing them from one domain to another on the Sabbath], whether they are such that are read2 [on the Sabbath] or not.3 In no matter what language they are written [if they become unfit for use] they require to be hidden away.4 And why are certain among the Scriptures not read? Lest they make the House of Study of none effect.5 The case of a scroll may be saved together with the scroll and the case of phylacteries6 together with the phylacteries, even though there is money in them. Whither should they be taken for safety? To an alley-way that is no thoroughfare. Ben Bathyra says: Even to one that serves as a thoroughfare.
2. [If fire broke out on the Sabbath] they may save food enough for three meals — for men food that is suited to men and for cattle food that is suited to cattle. Thus if fire broke out in the night of the Sabbath they may save food enough for three meals; if in the morning, they may save enough for two meals; if in the afternoon, enough for one meal. R. Jose says: They may always save food enough for three meals.
3. They may save a basketful of loaves even though it is enough for a hundred meals; or a cake of figs or a jar of wine. One man may say to others, ‘Come and save [food] for yourselves’, and if they were prudent minded they made their reckoning7 with him after the Sabbath was over. Whither should they take the food for safety? To a courtyard that is included within the Erub.8 Ben Bathyra says: Even to one that is not in¬ cluded within the Erub.
4. Thither a man may take out all his utensils, and he may put on him all the clothes that he can put on and wrap himself with whatsoever he can wrap himself. R. Jose says: [He may put on only] eighteen things,9 but he may return and put on others and take them out, and he may say to others, ‘Come and help me to save them’.
5. R. Simeon b. Nanos says: They may spread the hide of a kid over a chest, a box, or a cupboard that have caught fire, since it will [only] scorch;10 and they may make a partition wall of all the vessels, whether filled [with water] or empty, so that the fire shall not spread. R. Jose forbids new earthen¬ ware vessels filled with water since these cannot withstand the fire but burst and put out11 the fire.
6. If a gentile came to put out the fire they may not say to him, ‘Put it out’, or ‘Do not put it out’, since they are not answerable for his keeping Sabbath. But if it was a minor12 that came to put it out they may not permit him, since they are answerable for his keeping Sabbath.
7. They may cover a lamp with a dish so that it shall not scorch a rafter, and [cover] animal droppings to protecta child,13 or a scorpion so that it 1 Even the Prophets and the Hagiographa; but only if they are written in Hebrew.
2 The Prophets that are read as the Sabbath proper lessons or Haftaroth.
3 The Hagiographa.
* In the Genizah; see 9*. But these may not be saved on the Sabbath (Tif. Yis.).
3 The Hagiographa, owing to their seductive attractiveness, tend to distract the mind from the graver subject ofSabbath instruction in matters relating to the Law. 6 Seep. 104, n. 16.
7 Too honest to profit by keeping his goods which they rescued, they can at least bargain for some return for their labour. * App. I. 8.
* Gem. 1 20a: overmantle, smock, hollow belt, linen vest, shirt, felt cap, cloak, two leggings, two shoes, two socks, a pair of drawers, a girdle around his loins, a hat on his head, and a wrap around his neck. 10 And not kindle another fire. See 7*; Ex. 35*.
u Likewise forbidden under 7*. 12 Under thirteen years of age, and a Jew.
*3 The passage is, literally, ‘and (cover) the excrement of a child’. But Gem. 121b. followed by Maim, and others, explains it as not human excrement which it would be permissible to shift, but as the droppings of fowls, &c., lest a child should dirty itself by playing with them.
shall not bite. R. Judah said: Such a case once came before R. Johanan b. Zakkai in Arab,1 and he said: I doubt whether he is not liable2 to a Sin-offering.
8. If a gentile lighted a lamp an Israelite may make use of the light, but if he lighted it for the sake of the Israelite it is forbidden. If he filled [a trough] with water to give his cattle to drink, an Israelite may give his own cattle to drink after him, but if the gentile did it for the Israelite, it is forbidden. If he made a gangway by which to come down [from a ship] an Israelite may come down after him, but if he did it for the Israelite, it is forbidden. Rabban Gamaliel and the elders were once travelling in a ship,3 and a gentile made a gangway by which to come down, and Rabban Gamaliel and the elders came down by it.
17. 1. Any [household] objects4 may be moved about on the Sabbath together with their [detached] doors even though they were detached on the Sabbath;5 for they are not as house-doors, in that these are not such that are fashioned [to be moved about].
2. A man may take up a hammer to crush walnuts, or a hatchet to split a fig-cake, or a saw to cut through cheese, or a shovel to scoop up dried figs, or a winnowing-shovel or fork to give aught thereon to a child,6 or a spindle or a shuttle-staff to thrust into something, or a sewing-needle to take out a thorn, or a sackmaker’s needle to open a door.
3. A reed for olives7 is susceptible to uncleanness if it has a knot at the end;8 otherwise it is not susceptible. In either case it may be removed on the Sabbath.
4. R. Jose says: Any utensil may be removed excepting a large saw or plowshare. Any utensil may be removed in case of need or not in case of need. R. Nehemiah says: They may be removed only in case of need.
5. Whatsoever utensils may be removed on the Sabbath, fragments thereof may likewise be removed provided that they can perform aught in the nature of work: to wit, fragments of a kneading-trough that can cover the mouth of a jar, or fragments of a glass vessel that can cover the mouth of a cruse. R. Judah says: Provided that they can perform aught in the nature of their former work: to wit, fragments of a kneading-trough that can have porridge poured therein, or fragments of a glass vessel that can have oil poured therein.
6. If a stone that is put in a gourd-shell [to weight it] does not fall out when water is drawn up therein, the gourd-shell may be used for drawing up water; but if the stone falls out, the gourd-shell may not be used.9 If a branch is tied to a pitcher, water may be drawn up therewith on the Sabbath.
7. R. Eliezer says: They may shut up a window [on the Sabbath] with the window-shutter if it is fastened or hung [on the window-frame], but if not it may not be so used.10 But the Sages say: In either case it may be used to shut up the window.
1 Near Sepphoris in Galilee. 1 As having hunted a beast. 5 Cf. M. Sh. 5*.
* That have doors or lids to them, like cupboards or boxes.
* Some texts omit: 'on the Sabbath’. Gem. 122b explains: Even though they were detached on a weekday they may be moved about on the Sabbath.
4 Standing on the other side of a rift.
7 With which to probe maturing olives to see whether they are ready for pressing.
* Closing one end and making tne reed into a receptacle. Cf. Kel. 17 l*"l\ * If it is tightly fastened it counts as a true part of the vessel; otherwise it is as though a stone was being carried in the gourd-shell.
*® Since it would count as adding to the building of a house.
1 1 6 SECOND DIVISION: MOED 8. Whatsoever lids of vessels have handles may be removed on the Sabbath. R. Jose savs: This applies to lids over openings in the ground; but lids of vessels may be removed on the Sabbath whether they have handles or not.
18. i. They may clear away [on the Sabbath] as much as four or five baskets of straw or grain to make room for guests or [to avoid] hindrance in the House of Study, but they may not do the like to the store-chamber. They may clear away clean Heave-offering,1 tfemaf-produce,2 First Tithe from which Heave-offering has been given, Second Tithe3 and dedicated produce which have been redeemed,4 or dried lupine, since this is food for the poor;5 but not untithed produce, or First Tithe from which Heave- otfering has not been given, or Second Tithe and dedicated produce which nave not been redeemed, or arum or mustard. Rabban Simeon b. Gamaliel -'ermits [the clearing away of] arum, since it is food for the ravens [in the house].
2. Bundles of straw', bundles of branches, and bundles of young shoots may be removed from their place if they were put in readiness6 as cattle fodder; but if not, they may not be removed. A basket may be upturned before chickens so that they may run up and down it; if a hen has escaped it may be driven along until it comes in again. Calves or young asses may be pulled along in the public road. A woman may pull her child along. R. Judah said: When? When the child can lift up one leg and put down the other; but if it is only dragged along this is forbidden.
3. They may not deliver the young of cattle on a Festival-day, but they may give help to the dam. They may deliver a woman on the Sabbath and summon a midwife for her from anywhere, and they may profane the Sabbath for the mother’s sake and tie up the navel-string. R. Jose says: They may also cut it. And they may perform on the Sabbath all things that are needful for circumcision.7 19. i. R. Eliezer says: If they had not brought the implement8 on the eve of Sabbath it may be brought openly on the Sabbath; and in time of danger9 a man may cover it up in the presence of witnesses. R. Eliezer said moreover: They may cut wood [on the Sabbath] to make charcoal in order to forge an iron implement. R. Akiba laid down a general rule:10 Any act of work that can be done on the eve of Sabbath does not override the Sabbath, but what11 cannot be done on the eve of Sabbath overrides the Sabbath.
2. They may perform on the Sabbath all things that are needful for circum¬ cision: excision, tearing, sucking [the wound], and putting thereon a bandage and cummin.12 If this had not been pounded up on the eve of the Sabbath a man may chew it with his teeth and then apply it. If the wine and oil had not been mixed on the eve of the Sabbath each may be applied by itself. They may not newly make the special bandage [on the Sabbath] but a rag may be wrapped around the member. If this had not been prepared on the eve of the Sabbath one may bring it wrapped around his linger even from another courtyard.
5 Variant: goats. 6 Before the Sabbath. 1 Cf. Ned. 311 (R. Jose).
8 Circumcision knife. * When it was forbidden to observe the Jewish rites.
10 Again in Pes. 6*; Men. it5.
II Variant: but circumcision which...12 See J. E. iv. 92IT.
3. They may wash the child either before or after the circumcision and sprinkle it by means of the hand, but not by means of a vessel. R. Eleazar b. Azariah savs: Thev mav wash the child1 on the third dav if this falls on a Sabbath, for it is written, And it came to pass on the third day when they were sore } They may not profane the Sabbath for the sake of a child about which there is doubt3 or that is androgynous;4 but R. Judah permits it for one that is androgynous.
4. If a man had two children one of which was to be circumcised on the day after the Sabbath5 and the other was to be circumcised on the Sabbath, and he forgot and circumcised on the Sabbath the one that was to be circumcised after the Sabbath, he is culpable; if one was to be circumcised on the eve of Sabbath and the other on the Sabbath, and he forgot and circumcised on the Sabbath the one that was to be circumcised on the eve of Sabbath, R. Eliezer declares him liable to a Sin-offering, but R. Joshua declares him exempt.