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Mishnah Shabbat (13 - 24)
13
1 Rabbi Eliezer says: [If] one weaves three threads at the [first] beginning or one on the web, he is liable; but the Sages say: The prescribed quantity is two threads regardless of whether it is at the beginning or the end.
2 [If] one ties two loops to the heddles, or in the warp, or in a fine sifter, or a coarse sieve, or in a basket, he is liable. One [is liable if he] sews two stitches, or tears in order to sew two stitches.
3 [If] one tears something in a rage, or over his dead [relative], or [if] one destroys [something], he is exempt. [If] one destroys in order to construct he is liable based on the prescribed quantity for constructing.
4 The prescribed quantity [of wool for] the whitener, and the comber, and the dyer, and the spinner is a double m'lo hasit [distance between the splayed thumb and forefinger]. [If] one weaves two threads the prescribed quantity is m'lo hasit.
5 Rabbi Yehudah says: [If] one traps a bird into a tower, or a deer into a house, he is liable. But the Sages say: [One is liable if he traps] a bird into a tower, or a deer into a house, or a courtyard, or a vivarium. Rabbi Shimon ben Gamliel says: Not all vivaria are the same. This is the principle: If [the] trapping is incomplete he is exempt, but if the trapping is not incomplete he is liable.
6 [If] a deer enters a house and an individual locks it in, he is liable. If two people lock it in, they are exempt. If one individual is unable to lock it, and two people lock it, they are liable. But Rabbi Shimon exempts him.
7 [If] one sits in the doorway [to prevent the deer from escaping] but does not [completely] fill [the space], and a second individual sits down and does fill it, the second is liable. If the first sits in the doorway and fills [the space] and a second individual comes and sits next to him, the first is liable even if he subsequently gets up and leaves, and the second is exempt. To what can this be compared? To one who locks his house to secure it and a deer is found secured within it.
14
1 [If] one traps or wounds [any of] the eight Sheratsim [creeping animals] mentioned in the Torah, he is liable. [If] one wounds any other Shekatsim U'Remasim [small animals such as reptiles, insects or rodents which move by scurrying, creeping or slithering] he is exempt. [If] one traps [the latter] for [some] use he is liable; [if] for no use he is exempt. [If] one [traps] wild animals or birds that are in his domain [under his control] he is exempt; [if] one wounds them he is liable.
2 One may not prepare brine on Shabbat; but one may prepare salt water and dip his bread into it, and may put it into cooked food. Rabbi Yose said: Is that not brine, whether it be more or less [saturated]? The [only mixture of] salt and water permitted [on Shabbat] is that where one first puts oil into the water or into the salt.
3 One may not eat Greek hyssop on Shabbat because it is not food for healthy people, but one may eat maidenhair [a plant] and drink liverwort [water that this plant has been seeped in]. One may eat of any [type of] food as medicine, and may drink any kind of liquid except palm water and a cup of roots [water that herbs have been seeped in] since these are [only taken] for jaundice. But one may drink palm water [to quench] his thirst, and may anoint himself with root oil but not for medicinal purposes.
4 [If] one has an ache in his teeth he may not rinse them with vinegar, but he may dip [his food] as usual [in vinegar and eat normally], and if he becomes healed, he becomes healed. [If] one has pains in his loins he may not anoint with wine or with vinegar; he may [however] anoint with oil, but not rose oil. Children of kings may anoint their wounds with rose oil, since they are in the habit of so anointing on week-days. Rabbi Shimon says: All of Israel are [considered] children of kings.
15
1 These are the knots for which one is liable: The camel-drivers’ knot, and the sailors’ knot. And just as one is liable for tying them, so is one liable for untying them. Rabbi Meir says: One is not liable [for untying] a knot which he can untie with one hand.
2 There are other knots for which one is not liable like [one is for] the camel-drivers’ knot and the sailors’ knot. A woman may tie the opening of her dress, and the laces of her hair-net, and her belt, and her shoelaces, and her sandal laces. And [one may also tie cords] of wine flasks and oil flasks, and the covering over a pot of meat. Rabbi Eliezer ben Yaakov says: One may tie a rope before an animal so that it does not go out. One may tie a bucket with a belt but not with a rope. Rabbi Yehudah permits it. Rabbi Yehudah stated a principle: One is not liable for any knot which does not endure.
3 One may fold clothes even four or five times. One may make the beds on Shabbat night for [use on] Shabbat; but one may not make beds on Shabbat for [use] after Shabbat. Rabbi Yishmael says: One may fold clothes and make the beds on Yom Kippur for Shabbat [following it]. And the fats of Shabbat [sacrifices] may be offered on Yom Kippur (but not on Shabbat for Yom Kippur). Rabbi Akiva says: They may not offer those of Shabbat on Yom Kippur, or those of Yom Kippur on Shabbat.
16
1 One may save all sacred writings from a fire whether they read from them [on Shabbat] or not. And even though they may be written in a different language [other than Hebrew] they require storage. And why are they not read on Shabbat? [To avoid] neglect of the Beit HaMidrash [a facility devoted to the study and teaching of Torah]. One may save the case of a scroll with the scroll, and the case of tefillin with the tefillin even if there is money in it. To where are they moved? To an enclosed alley. Ben Beteira says: [One may] even [move these items] to an open alley.
2 One may save [from a fire sufficient] food for three meals; [one may save] for a person [food] fit for a person and [one may save] for an animal [food] for an animal. How so? [If] a fire broke out on Shabbat evening one may save food for three meals; [if] in the morning one may save food for two meals; [if] in the afternoon [one may save] food for one meal. Rabbi Yose says: One may always save food for three meals.
3 One may save a basket filled with loaves even though it holds [sufficient food for] one hundred meals. [Similarly, one may save] a cake of pressed figs and a cask of wine. One may say to others: Come and save for yourselves, and if they are knowledgeable they settle accounts [with the owner] after Shabbat. To where may they be they moved? Into a courtyard with an Eruv [the halachic merging of separate domains by means of setting aside an amount of food in a designated place]; Ben Beteira says: Even into one without an Eruv.
4 One may carry out to there all the vessels he requires. And he may wear whatever he is able to wear, and may wrap [himself] with whatever he is able to wrap [himself]. Rabbi Yose says: [One may not wear more than] eighteen garments, but he may return and dress again and take out [clothes in this way]. And he may say to others: Come and save with me.
5 Rabbi Shimon ben Nanas says: One may spread a goat-skin over a chest, or a box, or a tower [closet] which has caught on fire since it will [only] get singed. One may form a barrier with any vessels, whether they are full [of water] or empty, to prevent the fire from spreading. Rabbi Yose forbids [making a barrier] with new earthenware filled with water because these [types of vessels] cannot withstand the fire and will burst thereby extinguishing the fire.
6 [If] a gentile comes to extinguish [the fire], one may not say to him: "Extinguish" or "do not extinguish," because it is not their [Jews'] responsibility to ensure his Shabbat rest. But [if a Jewish] child comes to extinguish [it] they do not allow him because it is their responsibility to ensure his Shabbat rest.
7 One may overturn a bowl over a candle to prevent the beam [of the ceiling] from catching on fire. And [one may overturn a bowl] over the excrement of a child, or over a scorpion so it does not bite. Rabbi Yehudah said: A case came before Rabban Yochanan ben Zakkai at Arav [a place name] and he said: I suspect he might be liable for a Chattat [an offering brought to expiate sin].
8 [If on Shabbat] a gentile lights a candle a Jew may use its light; but if [he lit it] on behalf of the Jew it is prohibited [to use it]. [If a gentile] filled [a vessel with] water to give to his cattle to drink a Jew may give his cattle to drink after him [from that vessel]; but if [the gentile filled the water] on behalf of the Jew it is prohibited [to use it]. [If] a gentile makes a ramp to descend [from a ship], a Jew may descend [thereon] after him; but if [the gentile made it] on behalf of the Jew it is prohibited [to use it]. It once happened that Rabban Gamliel and the Elders were arriving on a ship and a gentile made a ramp to descend [from the ship] whereupon Rabban Gamliel and the Elders descended using it.
17
1 All items may be moved on Shabbat together with their doors, even if they [the doors] have become detached on Shabbat; for such doors are not like house doors which are not prepared [meant to be moved].
2 One may take a hammer to crack nuts, or a hatchet to chop a cake of dried figs, or a saw to cut cheese, or a spade to sweep up dried figs, or a winnowing shovel or a pitchfork to serve [food] to a child, or a spindle or a weaving shuttle to pierce with it, or a sewing-needle to remove a splinter, or a sack-maker's needle to open the door with it.
3 An olive-cane with a knob on its end is subject to impurity; but if [it has] none it is not subject to impurity. In either case it may be moved on Shabbat.
4 Rabbi Yose says: All utensils may be moved [on Shabbat] except for a large saw and a plowshare's blade. All utensils may be moved for [their] use or not for [their] use. Rabbi Nechemyah says: They may only be moved for [their] use.
5 [With regard to] all utensils that may be moved on Shabbat: Their fragments [should the utensil break] may be moved with them provided they are fit for some use. The fragments of a kneading-trough [can be used] to cover the mouth of a cask; the fragments of a glass [can be used] to cover a pitcher. Rabbi Yehudah says: Provided they [the fragments] are fit for the same use as their [original purpose]. The fragments of a kneading-trough [can be used] to pour porridge into; the fragments of a glass [can be used] to pour oil into.
6 [If] a stone [sits] in a pumpkin one may draw water with it [the pumpkin] if the stone does not fall out, but one may not draw water with it [if the stone] does [fall out]. [If] a vine-branch is tied to a pitcher, water may be drawn with it on Shabbat.
7 Rabbi Eliezer says: One may block [a window] with a window shutter if it is fastened and hanging; if it is not one may not [block the window with it]. But the Sages say: One may block [the window] with it in either case.
8 Any lids of vessels that have handles may be moved on Shabbat. Rabbi Yose says: When does this apply? To the lids of ground [vessels like cisterns]; but the lids of [movable] vessels may be moved on Shabbat whether or not [they have handles].
18
1 One may move even four or five baskets of straw or of grain [to make room] for guests, or to [avoid] neglect of the Beit HaMidrash [a facility devoted to the study and teaching of Torah]; but [one may] not [move] the entire storehouse. One may remove pure Terumah [a portion of a crop given to a kohen which becomes holy upon separation and may only be consumed by kohanim and their households], and Demai [produce from which it is uncertain whether tithes have been taken], and Ma'aser Rishon [the first tithe of produce which must be given to the Levi] from which Terumat Ma'aser [a tenth of the tithe given to the Levite (the first tithe) which must in turn be given to a Kohen and which becomes holy upon separation and can only be consumed by Kohanim and their households] has been taken, and Ma'aser Sheni [the second tithe of produce which must be taken to Jerusalem and consumed there] and Hekdesh [property, living or inanimate, devoted by its owner for sacred purposes by which action he ceases to be its owner] which have been redeemed, and dried lupines - since these are food for the poor. But [one may not move] move Tevel [produce from which tithes and priestly gifts have not yet been taken], nor Ma'aser Rishon from which the Terumat Ma'aser has not been taken; nor Ma'aser Sheni or Hekdesh which have not been redeemed; nor arum [a plant], nor mustard. Rabbi Shimon ben Gamliel permits arum [to be moved] since it is food for [pet] ravens.
2 One may move bundles of straw, and bundles of wood, and bundles of fresh branches, if he has set them aside as cattle fodder; and he may not [move them] if [he has] not [set them aside]. One may overturn a basket in front of chicks to allow them to climb up and down. One may push a runaway chicken until it enters [its pen]. One may pull calves and foals in the public domain. A woman may pull her child along. Rabbi Yehudah says: When [may she do that]? When he [the child] lifts up one [foot] and sets [the other] one down; but if he trails [his feet] it is prohibited.
3 One may not birth an animal on a festival; but one may assist it. And one may deliver a woman on Shabbat, and one may call a midwife from one [distant] place to another place. And one may violate the Shabbat [for her] sake; and one may tie the umbilical cord [on Shabbat]. Rabbi Yose says: One may even cut [it]. One may do whatever is necessary for a circumcision on Shabbat.
19
1 Rabbi Eliezer says: If one has not brought an instrument [knife used for circumcision] on Shabbat eve [Friday] he may bring it uncovered on Shabbat; but in times of danger [religious persecution] he may cover [the knife by wrapping it up] in the presence of witnesses. And Rabbi Eliezer further said: One may cut wood [on Shabbat] to make coal in order to forge the iron instrument [for circumcision]. Rabbi Akiva stated a principle: [If] a Melakhah [a constructive activity forbidden on Shabbat and festivals] could have been done on Shabbat eve [Friday] its [performance] does not override Shabbat; but [if] it could not have been done on Shabbat eve it does override Shabbat.
2 One may do whatever is necessary for a circumcision on Shabbat. One may circumcise, and tear [the membrane], and suck [the blood], and put a bandage and cumin on it. If he did not grind it [the cumin] on Shabbat eve he may chew it with his teeth and put it on. If he did not mix wine and oil on Shabbat eve he may put this by itself and this by itself. One may not prepare a dressing [on Shabbat] but he may wrap a rag around it. If he did not prepare it on Shabbat eve he may wrap it round his finger and bring [it] - even from another courtyard.
3 One may wash the infant both before the circumcision and after the circumcision. And one may sprinkle [water] on him by hand but not with a utensil. Rabbi Elazar ben Azarya says: One may bathe the infant on the third day [following the circumcision] that falls on Shabbat, for it is said "And it came to pass on the third day when they were in pain," (Bereishit 34:25). One may not violate Shabbat [to circumcise] a doubtful child [if it's unclear whether the child was born at nine months or earlier] or an androginos [person (or animal) with both male and female sexual organs. It is halachically uncertain whether such is is male, female or, perhaps, has a uniquely defined halachic gender]. And Rabbi Yehudah permits it in [the case of] a androginos.
4 [If] one has two babies - one [whom he has] to circumcise after Shabbat, and one [whom he has to] circumcise on Shabbat, and he forgets and circumcises the one who [should be circumcised] after Shabbat on Shabbat, he is liable. [If he has] one [whom he has] to circumcise on Shabbat eve [Friday], and one [whom he has to] circumcise on Shabbat, and he forgets and circumcises the one who [should be circumcised] on Shabbat eve on Shabbat, Rabbi Eliezer deems him liable for a Chattat [an offering brought to expiate sin], but Rabbi Yehoshua exempts him.
5 An infant may be circumcised on the eighth, or the ninth, or the tenth, or the eleventh, or the twelfth [day after its birth]. [He may] not [be circumcised] earlier or later. How so? Under usual conditions [a child is circumcised] on the eighth day; [if] he is born at dusk he [is circumcised] on the ninth day. [If he is born] at dusk on Shabbat eve [Friday] he is circumcised on the tenth day. [If] a festival follows Shabbat he is circumcised on the eleventh day. [If] the two festival days of Rosh Hashanah [follow Shabbat] he is circumcised on the twelfth day. [Should] the infant be ill we do not circumcise him until he recovers.
6 These are the shreds of skin which invalidate the circumcision: Flesh which covers the majority of the corona; [such an individual] may not eat Terumah [a portion of a crop given to a kohen which becomes holy upon separation and may only be consumed by kohanim and their households]. If he was fat he must correct it for the sake of mar'it ha'ayin[an action or situation which might be misinterpreted by the casual viewer, who might think it involves a transgression where there is none, or come to permit forbidden actions based on what he has seen]. [If] one circumcised but did not uncover the corona, it is as if he has not circumcised.
20
1 Rabbi Eliezer says: One may suspend the strainer [over a vessel] on a festival, and one may put [lees] into a suspended [strainer] on Shabbat. But the Sages say: One may not suspend a strainer [over a vessel] on a festival, nor may one put [lees] into a suspended [strainer] on Shabbat; but one may put [lees] into a suspended [strainer] on a festival.
2 One may put water onto lees to make them diluted; and one may strain wine through scarves or an Egyptian basket, and pass a [cracked] egg through a mustard strainer. One may prepare enomlin [wine mixed with honey, spiced with pepper] on Shabbat. Rabbi Yehudah says: One may mix [enomlin] in a cup on Shabbat, in a bottle on a festival, and in a jug on the intermediate days [of a fevstival]. Rabbi Zadok says: Any [quantity may be mixed] according to [the number] of guests.
3 One may not soak asafoetida in warm water but he may put it into vinegar. And one may not soak vetches nor rub them, although one may put [them] into a sieve or into a basket. One may not sift straw in a sieve nor may one put it in a high place so that the chaff will fall [blow] off; but one may put it in a sieve and then put it into the manger.
4 One may sweep [the manger] before a fatted ox, and clear aside [the straw] because of the excrement, these are the words of Rabbi Dosa; but the Sages prohibit it. One may move [fodder] from before one animal and put it before another animal on Shabbat.
5 One may not shake straw on a bed with one's hand, although one may shake it with his body. And if it is feed for animals, or if there is a pillow or a sheet on it, one may shake it with his hand. One may release a clothes press [on Shabbat] if it belongs to [private] homeowners, but one may not tighten it. [If] it belongs to a launderer one may not touch it. Rabbi Yehudah says: If it [the clothes press was partially] released on Shabbat eve [Friday], one may release it entirely and take out [his clothes].
21
1 One may lift up his child who has a stone in his hand, and a basket which has a stone in it. One may move impure Terumah [a portion of a crop given to a kohen which becomes holy upon separation and may only be consumed by kohanim and their households] with pure [Terumah] and with non-consecrated items. Rabbi Yehudah says: One may even lift out [one part] of the Terumah [that has fallen into] a mixture of one hundred and one parts.
2 [If] a stone [lies] on the opening of a cask one may tilt the cask on its side so that [the stone] falls off. If it [the cask stands] between [other] casks one may raise it and tilt it on its side so that [the stone] falls off. [If] coins [sit] on a pillow, one may shake the pillow so that they fall off. [If] there is filth on it [the pillow] one may wipe it off with a rag. [If the pillow is made of] leather one may put water on it until [the filth] is gone.
3 Beit Shammai say: One may lift bones and shells from the table; and Beit Hillel say: One takes the entire board and shakes it. One may remove crumbs smaller than an olive's bulk from the table, as well as the husks of beans and the husks of lentils since these are food for animals. One may wipe with a sponge if it has a leather handle; and if it does not one may not wipe with it. But the Sages say: In either case it may be moved on Shabbat and is not subject to impurity.
22
1 [If] a cask breaks [on Shabbat] one may save from it enough food [for] three meals. And he [the owner] may say to others: Come and save for yourselves [whatever you can] provided he does not soak up [the liquid]. One may not squeeze fruits to extract juice from them, and if it leaks out on its own [its use] is forbidden. Rabbi Yehudah says: If [the fruits] are for eating [the juice] that leaks out from them is permitted, but if the fruits are [meant] for beverages, the juice that leaks out is forbidden. [If] honeycombs were pressed on Shabbat eve [Friday] and [honey] comes out on its own [on Shabbat], it is forbidden, but Rabbi Elazar permits [its use].
2 [If] something has been put in hot water on Shabbat eve [Friday] one may seep it in hot water on Shabbat. [If] something has not been put in hot water on Shabbat eve it may be rinsed in hot water on Shabbat, save for an old salted dish and small salted fish, and a Spanish kulyas [a type of fish] since rinsing these [in hot water] completes work [on] them [to make them edible].
3 One may break open a cask to eat dried figs out of it provided he does not intend to fashion a utensil [by doing so]. And one may not pierce the stopper of a cask [on Shabbat], these are the words of Rabbi Yehudah; but the Sages permit it. And one may not pierce it from its side, but if it has been pierced one may not put wax on it because he [thereby] spreads [smooths] it. Rabbi Yehudah said: A case came before Rabban Yochanan ben Zakkai at Arav [a place name] and he said: I suspect he might be liable for a Chattat [an offering brought to expiate sin].
4 One may put cooked food into a cistern so that it will be preserved, and [one may put a vessel of] drinkable water into [a vessel of] un-drinkable water so that it becomes cool, and [one may place a vessel of] cold water in the sun so that it becomes warm. [If] one's clothes have fallen into the water while [he's] on the road, he may walk in them without concern. [When] he arrives at the outer courtyard he spreads them [his clothes] in the sun, but [he may] not [do so] before the public [openly].
5 [If] one bathes in cave water or in the waters of Teveria [on Shabbat] and wipes himself - even with ten towels - he may not bring them [home] in his hand. But ten people may wipe themselves with one towel - their faces, their hands, and their feet - and may bring it [home] in their hands.
6 One may anoint and rub the stomach, but may not massage or scrape. One may not go down to Kordima [a river], nor prepare an emetic, nor straighten the limbs of an infant, nor set a fracture. [If] one has dislocated his hand or foot, he may not pour cold water on it, but he may wash it in the usual way - and if he is cured, he is cured.
23
1 One may borrow jars of wine or jars of oil from his acquaintance provided he does not say to him, "Lend [it] to me". Similarly, a woman [may borrow] loaves from her acquaintance. And if he doesn't trust him, he [the borrower] may leave his cloak [as a pledge] with him and settle his account with him after Shabbat. Similarly in Jerusalem, on Passover eve that falls on Shabbat, one may leave his cloak with him [the cattle vendor], take his paschal sacrifice [animal] and settle his account after the festival.
2 A person may verbally count the number of his guests and the number of his dessert courses, but may not [do so] from a written list. And one may draw lots with his children and household at the table [for choice foods] provided he does not intend to stake a large portion against a small one on account of dice playing. And they may draw lots for the sacrifices on the festival, but not for the portions [of the preceding day].
3 A person may not hire laborers on Shabbat, nor may one instruct another to hire laborers for him. One may not await nightfall [Shabbat to end] at the Shabbat [travel] boundary in order to hire laborers or to bring produce; but one may await nightfall at the Shabbat boundary in order to guard [his produce] and he may bring produce [home] with him. Abba Shaul stated a principle: [If] I am permitted to instruct about something, I am permitted to await nightfall for it.
4 One may await nightfall at the Shabbat boundary to oversee requirements for a bride or requirements for a corpse - to bring him a coffin and shrouds. [If] a gentile brings flutes on Shabbat a Jew may not mourn [play] them unless they were brought from the vicinity. If they [gentiles] prepared a coffin for him [a gentile], or dug a grave for him, a Jew may be buried therein; but if [it was prepared] for a Jew, he may never be buried therein.
5 One may perform all the requirements for a corpse [on Shabbat]: [One may] anoint and wash him, provided one does not move a limb. One may move the pillow from under him to place him on the sand so that he will keep [from decomposing]. One may tie his jaw, not so that it rises but so it does not fall. And similarly, [if] a beam has broken one may support it with a bench or boards from a bed, not so that it rises but so it does not fall. One may not close the eyes of a corpse on Shabbat, nor [even] on a week-day while he is [still] expiring. [If] one closes the eyes of a dying person while he is [still] expiring he has shed blood.
24
1 [If] one is overtaken by nightfall on the road [on Friday] he gives his wallet to a gentile. And if there is no gentile with him he places it on the donkey. [When] he arrives at the outer courtyard he may remove those items that may be moved on Shabbat. [With regard to] those items that may not be moved on Shabbat, he loosens the cords and the parcels fall off by themselves.
2 One may loosen bundles of straw before animals [on Shabbat] and may separate fresh branches but not bundles tied with three ties. One may not chop young grain or carob before animals regardless of whether they are large or small animals. Rabbi Yehudah allows one to cut up carob before small animals.
3 One may not stuff a camel or force feed it, but one may put food into its mouth. One may not stuff calves, but one may put food into their mouths. One may put food into the mouths of chickens, and one may pour water into their bran, but may not knead it. And one may not put water before bees or before pigeons in a dovecote, but one may put [food] before geese and chickens and before Herodian doves.
4 One may cut up pumpkins before animals and a carcass before a dog. Rabbi Yehudah says: If it was not a carcass on Shabbat eve [Friday, the animal had not yet died] it is forbidden [to cut it up] because it had not been prepared.
5 One may annul vows on Shabbat, and may consult [a sage] regarding vows related to Shabbat needs. One may stop up a window, and one may measure a strip and a ritual bath. It once happened in the days of Rabbi Zadok's father and in the days of Abba Shaul ben Batnit, that they stopped up a window with a pitcher and tied a fire pot with reed grass to ascertain whether or not there was an opening of a square hand-breadth in the barrel. And from their words we learn that [in some circumstances] one may stop up, and one may measure, and one may tie on Shabbat.
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