Startseite Apokryphe Schriften
Mishnah Shabbat (1 - 12)
1
1 There are two [types of] transfers on Shabbat which amount to four inside, and two which amount to four outside. How so? [This is illustrated by] a poor person standing outside and a homeowner [standing] inside: [If] the poor person reaches his hand inside and puts [something] into the hand of the homeowner, or takes [something] from [the hand] and brings it outside, the poor person is liable and the homeowner is exempt. [If] the homeowner reaches his hand outside and puts [something] into the hand of the poor person, or takes [something] from [the hand] and brings it inside, the homeowner is liable and the poor person is exempt. [If] the poor person reaches his hand inside and the homeowner takes [something] from it, or puts [something] into it, and [the poor person] brings it outside, they are both exempt. [If] the homeowner reaches his hand outside and the poor person takes [something] from it, or puts [something] into it, and [the homeowner] brings it inside, they are both exempt.
2 A person should not sit down before the barber close to [the time of] Minchah [the afternoon prayer service] until he prays. Nor should he enter a bath-house, or a tannery, or [start] eating, or judging [in court]. But if [one did] began [such an activity], we do not interrupt him. We do interrupt for the recitation of Shema, but we do not interrupt for prayers.
3 The tailor may not go out with his needle close to nightfall [before Shabbat], lest he forget and go out [with it on Shabbat]; and neither [may] the scribe [go out] with his quill. One may not delouse his apparel, and may not read by lamp light [on Shabbat]. In truth they said: The instructor may check where the students are reading but he may not read. Similarly, a Zav [a man suffering from gonorrhea] may not eat with a Zavah [a woman with a menstrual-type flow occurring at a time other than her normal period] because familiarity leads to sin.
4 And these are some of the regulations enacted in the attic of Hananiah ben Chizkiyah ben Guryon when [the rabbis] went up to visit him. They called the roll and found that [members of] Beit Shammai outnumbered those of Beit Hillel and they decreed eighteen regulations on that day.
5 Beit Shammai say: One may not steep ink, dye, or vetches [fodder] in water [on Friday] unless there is sufficient time for them to dissolve while it is still day. But Beit Hillel permit it.
6 Beit Shammai say: One may not put bundles of flax into the oven [on Friday] unless they will be steamed during the day; nor wool into the vat unless it will absorb the color. But Beit Hillel permit it. Beit Shammai say: One may not spread traps for animals, birds or fish [on Friday] unless they will ensnare [their quarry] during the day. But Beit Hillel permit it.
7 Beit Shammai say: One should not sell [anything] to a non-Jew [on Friday], or help him load [an animal], or lift [a burden] onto himself, unless there is sufficient time for him to reach a neighboring place [before Shabbat]. But Beit Hillel permit it.
8 Beit Shammai say: One may not deliver hides to a non-Jewish tanner, or clothes to a non-Jewish launderer [on Friday], unless there is sufficient time for them to complete [the work before Shabbat]. Beit Hillel permit [one to act] in all of these [cases] as long as the sun [is shining].
9 Rabban Shimon ben Gamliel said: It was the custom in my father's house to deliver white garments to the non-Jewish launderer three days before Shabbat. [Both schools] agree that one may load the beams of the oil-press, and the cylinders on the wine-press [just before Shabbat].
10 One may not roast meat, onions, or eggs [on Friday] unless there is sufficient time for them to get roasted during the day [before Shabbat]. One may not put bread into the oven towards dusk [nightfall on Friday], nor cakes on the coals, unless there is sufficient time in the day for its surface to form a crust [before Shabbat]. Rabbi Eliezer says [unless there is sufficient time for] its bottom [surface] to form a crust.
11 One may lower the Passover offering into the oven towards dusk [on Friday]. And [the priests in the Temple] may kindle the fire in the hearth-room [on Friday], but outside [the Temple a fire may be lit] only if there is sufficient time for the fire to ignite the greater part of the wood. Rabbi Yehudah says: With regard to coals [it is acceptable] if any part of them becomes ignited [before Shbbat].
2
1 With what [wicks] may one light [Shabbat lamps], and with what [wicks] may one not light? One may not light with moss [that grows in] cedars, nor with uncombed flax, nor with raw silk, nor with willow bast, nor with desert fiber, nor with weeds [growing] on water. Nor [may one light] with pitch, nor with wax, nor with castor oil, nor oil set for burning [consecrated oil that has become impure], nor with [the fat from] sheeps' tails, nor with forbidden fat. Nachum HaMadi says: One may light with boiled forbidden fat; but the Sages say: One may not light with forbidden fat whether it's boiled or not boiled.
2 One may not light with oil set for burning on festivals. Rabbi Yishmael says: Out of respect for Shabbat, one may not light with tar, but the Sages permit all [of the following] oils: Sesame oil, nut oil, radish [seed] oil, fish oil, gourd [seed] oil, tar, and naphtha. Rabbi Tarfon says: One may only light olive oil.
3 Of tree products, one may light only with flax. Of tree products, only flax [fashioned into a] shelter can contract impurity [if it surrounds a corpse]. [If] a slip of cloth has been folded but not singed, Rabbi Eliezer says it is subject to impurity and one may not light with it. Rabbi Akiva says:It is not subject to impurity [literally: it is pure], and one may light with it.
4 One may not perforate an eggshell, and fill it with oil, and place it over the lamp, so that it [oil] drips [therein], even if it is [made] of earthenware, but Rabbi Yehudah permits it. But if the potter had originally joined it, it is permissible because it is one utensil. One may not fill a bowl [with] oil and place it beside the lamp, and put the end of the wick into it, so that it draws [the oil], but Rabbi Yehudah permits it.
5 [If] one extinguishes the lamp because he is afraid of non-Jews, of bandits, of an evil spirit, or that the sick may sleep, he is exempt; but [if his intention is] to preserve the lamp, to preserve the oil, or to preserve the wick, he is liable. Rabbi Yose exempts in all [these cases] except the [act preserving the wick], because he thereby creates a coal.
6 Women die in childbirth for three transgressions: If they are not careful with [the laws] of menstruation; and if they are not careful [to separate some] dough [when baking to give to the priest]; and if they are not careful with the lighting of the [Shabbat] lamp.
7 At dusk on the eve of shabbat, a man must make three statements: Have you separated the tithe? Have you prepared the Eruv [the halachic merging of separate domains by means of setting aside an amount of food in a designated place]? Light the lamps! If it is uncertain whether it is night [dark] or not, one may not tithe [produce that is] certainly untithed; and one may not immerse vessels [in a Mikveh]; and one may not light the lamps. One may [however] tithe Demai [produce from which it is uncertain whether tithes were already taken]; and one may prepare the Eruv, and one may cover [pots] of hot food [to retain their heat.]
3
1 A pot of food may be placed on a double stove [which holds two pots, shortly before Shabbat], if it is fueled with straw or stubble; [but if it is fueled] with peat or wood one may not put [a pot of food thereon] unless he sweeps out [the lower compartment], or puts ashes [there]. Beit Shammai say: [One may place] hot water [on such a stove] but not cooked food; but Beit Hillel say: [One may place both] hot water and cooked food [there]. Beit Shammai: One may remove [a pot from the stove], but may not return [it]; but Beit Hillel say: One may even return [it].
2 [If] an oven is fueled with straw or stubble, one may not put anything either into it or on its outside [surface]. A single [pot] stove which is fueled with straw or stubble is considered like a double stove; but [if fueled] with peat or wood is considered like an oven.
3 One may not put an egg at the side of a hot kettle such that it becomes cooked, nor may one crack it in hot cloths, but Rabbi Yose permits that. One may not bury it in sand, or dust of the road such that it becomes roasted.
4 It once happened that the inhabitants of Tiberias ran a pipe of cold water through a channel of hot water. The Sages said to them: If [the cold water is heated] on Shabbat, it is like any water that has been heated on Shabbat and is prohibited for either washing or drinking; [if this water is heated] on a festival, it is like any hot water that has been heated on the festival and is prohibited for washing but permitted for drinking. One may drink from an external coal-chamber samovar that has been swept [of coals] on Shabbat. One may not drink from an internal coal-chamber samovar even though it has been swept [of coals].
5 One may not place cold water into a kettle that has been removed [from the fire], so that the [cold water] heats up; but one may pour cold water into it [a kettle] or a cup of [hot water] to cool it down. One may not put spices into a boiling pan or into a pot that has been removed [from the fire], but one may put [spices] into a bowl or a serving pot. Rabbi Yehudah says: One may put [spices] into any [vessel], except into [a pot that contains food with] vinegar or brine.
6 One may not place a vessel beneath a lamp to catch the oil [that may drip], but if it was placed [there] during the day [before Shabbat], it is permitted [to collect the oil]. [Nevertheless,] one may not benefit from [the oil caught therein], because it was not set aside [before Shabbat]. A new lamp may be moved [on Shabbat], but an old one [that has already been used] may not be. Rabbi Shimon says: One may move all lamps except such as are alight on Shabbat. A vessel may be placed beneath a lamp to catch the sparks, but one may not put water therein because he thereby extinguishes [the sparks].
4
1 With what may one insulate and with what may one not insulate? One may not insulate with peat, or with dung, or with salt, or with lime, or with sand whether wet or dry, or with straw, or with grape lees, or with soft fiber, or with wet grass. But one may insulate when it is dry. One may insulate with clothes, with fruit, with dove wings, with carpenters’ sawdust, and with refined flax. Rabbi Yehudah forbids [use of the former if it’s] refined and allows [it if it’s] coarse.
2 One may insulate with hides and one may move them. [One may insulate] with shorn wool but one may not move these. How should one act? One should remove the lid [of the vessel] and [the wool] falls off [by itself]. Rabbi Elazar ben Azaryah says: One should tilt the basket to one side and remove [what he requires] lest he remove [the pot] and be unable to put it back again. But the Sages say: One may remove [the vessel] and replace it. [If] one has not covered [his vessel] while yet day [before Shabbat], he must not cover it once it gets dark; if one has covered it and it became uncovered, one is permitted to cover it [again]. One may fill a pitcher and place it under a pillow or a bolster.
5
1 With what may an animal go out and with what may it not go out? A camel may go out a bit, a female camel with a nose-ring, a Lybian ass with a halter, and a horse with a chain. All [animals] that wear a chain may go out with a chain and be led by a chain. [In the event the chain becomes impure] it is sprinkled and immersed in its place [on the animal without being removed].
2 An ass goes out with a cushion when this is tied to it. Rams may go out with a strap [on their organ to prevent copulation]; ewes may go out with their tails fastened up or down [to allow or prevent copulation], and with a covering [over their wool]. Goats may go out with their udders tied up. Rabbi Yose prohibits all of these save the covering on the sheep. Rabbi Yehudah says: Goats may go out with their udders tied up [if this is done] to dry [up the milk], but not [if it is done to preserve the] milk.
3 And with what may an animal not go out? A camel must not go out with a cloth [tied to its tail], nor with its fore- and hind-legs fastened together, nor with its leg bound [by folding it up and tying it to itself]. This [latter applies] to all domestic animals. One must not fasten camels together [in a train] and lead them, but he may hold the [different] ropes in his hand and lead them, only [taking care] not to twist [them].
4 An ass must not go out with a cushion rug that was not tied on [before Shabbat], nor with a bell even though it is muffled, nor with a wooden frame-work around its neck, nor with a strap [wound around] its leg. Chickens may not go out with cords [tied to them], nor with straps on their feet. Rams may not go out with carts [tied under] their fat-tails; ewes [may not go out] with sneezing-wood; a calf [may not go out] with a training-yoke; a cow [may not go out] with a hedgehog hide [tied to its udder], nor with a strap [tied] between its horns. The cow of Rabbi Elazar ben Azaryah would go out [on Shabbat] with a strap [tied] between its horns without the approval of the Sages.
6
1 With what may a woman go out and with what may she not go out? A woman may not go out wool ribbons, nor with flax ribbons, nor with straps on her head. Nor can she immerse with them on unless she loosens them. Nor [may she go out] with a frontlet [on her forehead], nor with bangles if they are not fastened to her cap; nor with a cap [under the head-dress] into the public domain. Nor [may she go out] with a golden [ornament in the shape of a] town; nor with a necklace; nor with [nose]-rings; nor with a finger-ring which lacks a seal; nor with a needle that is not pierced. But if she has gone out [with any of these] she is not liable for a Chattat [an offering brought to expiate sin].
2 A man may not go out with nail-studded sandals, nor with a single [sandal] unless he has a wound on [the other] foot. A [man may not go out] with tefillin; nor with an amulet unless it [was written] by an expert; nor with a cuirass, nor with a helmet, nor with greaves. If one has gone out [with any of these] he is not liable for a Chattat.
3 A woman may not go out with a needle that has an eye, nor with a ring that has a seal, nor with a diadem; nor with a perfume pouch, nor with a balsam-flask. And if [a woman] has gone out [with any of these] she is liable for a Chattat, these are the words of Rabbi Meir; but the Sages exempt her [regarding] a perfume pouch and a balsam-flask.
4 A man may not go out with a sword, nor with a bow, nor with a shield, nor with a round shield, nor with a spear. If he has gone out [with any of these] he is liable for a Chattat. Rabbi Eliezer says: They are ornaments for him. But the Sages say: They are nothing but an indignity, for it is said, "They shall beat their swords into plowshares, and their spears unto pruning-books; nation shall not lift up sword against nation, neither shall they learn war any more" (Isaiah 2:4). A garter is not subject to impurity and one may go out with it on Shabbat; foot-chains are subject to impurity, and one may not go out with them on Shabbat.
5 A woman may go out with braids of hair whether of her own [hair], or of another woman, or of an animal. [She may go out] with a frontlet [on her forehead], or with bangles if they are sewn [to the cap]; with a cap [under the head-dress] or with a wig into the courtyard; with wool in her ears, or with wool in her shoe, or with wool she has arranged for her menstruation; or with a pepper, or with a grain [of] salt, or with whatever else she [is accustomed to] put in her mouth [to dispel bad breath] provided she does not first put it [into her mouth] on Shabbat. And if she drops it [out of her mouth] she may not replace it. [With regard to a] false tooth or a gold tooth, Rabbi allows [one to go out with it], but the Sages prohibit [it].
6 A woman may go out with a Sela [a coin worth four Dinar] fastened on a corn [on her foot]; girls may go out with ribbons, and even with chips in their ears; Arabian women may go out in their veils, and Median women in their mantillas. So [indeed] may anyone, but the Sages speak of common custom.
7 A woman may fasten a stone, or a nut, or a coin [in her cloak], provided she does not first fasten it on Shabbat.
8 An amputee may go out with his prosthesis, these are the words of Rabbi Meir; but Rabbi Yose prohibits it. If the prosthesis has a hollow space for rags, it is subject to impurity. Supports [for an amputee] transmit impurity via leaning, but one may go out with them on Shabbat, and one may [also] enter the Temple courtyard with them. His [the amputee's] chair and its supports transmit impurity via leaning and one may not go out with them on Shabbat, nor enter the Temple courtyard with them. Masks are not subject to impurity and one may not go out with them.
9 Boys may go out with their knots, and princes with bells. So [indeed] may anyone, but the Sages speak of common custom.
10 One may go out with a locust egg, or with a fox's tooth, or with the nail of one who has been hanged, for the sake of remedies, these are the words of Rabbi Meir. But the Sages say: This is forbidden even on a weekday because [it imitates] the ways of the Amorites.
7
1 They [the Sages] stated a major rule they with respect to Shabbat: [If] one [entirely] forgot the principle of Shabbat, and performed many Melakhot [constructive activities forbidden on Shabbat and festivals] on many Shabbatot, he is only liable for one Chattat [an offering brought to expiate sin]. [If] one was aware of the principle of Shabbat, but performed many Melakhot on many Shabbatot he is liable for [one Chattat] for every Shabbat. [If] one knew it was Shabbat and performed many Melakhot on many Shabbatot, he is liable [to bring a separate a Chattat] for every principal Melakhah. [If] one performed many Melakhot all of which stem from the same principal Melakhah, he is bound to bring but one Chattat.
2 The [number of] principal Melakhot is forty minus one. [The forbidden Melakhot are]: Sowing, plowing, reaping, binding sheaves, threshing, winnowing, sorting, grinding, sifting, kneading, baking, shearing wool, whitening it, combing it, dyeing it, spinning, weaving, making two loops, weaving two threads, separating two threads, tying [a knot], untying [a knot], sewing two stitches, tearing for the purpose of sewing two stitches, hunting a deer, slaughtering it, skinning it, salting it, curing its hide, scraping it, cutting it, writing two letters, erasing for the purpose of writing two letters, building, demolishing, extinguishing a flame, lighting a flame, striking with a hammer, carrying from one domain to another. These are the principal Melakhot - [they number] forty minus one.
3 They [the Sages] stated another rule: [If] one carries out on Shabbat something that is fit to be stored, of a quantity that is usually stored, he is liable for a Chattat. But [if] one carries out something that is not fit to be stored, of a quantity that is not usually stored, he is only liable if he was the one who stored it.
4 [One is liable if] he carries out a cow's mouthful’s worth of straw; or a camel's mouthful’s worth of pea-stalks; or a lamb's mouthful’s worth of grain; or a kid's mouthful’s worth of grass; or moist garlic or moist onion leaves [the size of] a dried fig; or a kid’s mouthful’s worth of dry garlic or onion leaves. And these cannot be added together since the [required] measures are not equal [for all materials]. [If] one carries out [any article of] food equal to [the size of] a dried fig, he is liable. And [food amounts] may be added together since the [required] measure is equal [for all food]; except for their peels, their pits, and their stalks; [likewise] their bran, or their coarse bran. Rabbi Yehudah says: Except as well the husks of lentils which have been boiled with them.
8
1 [One is liable if] he carries out sufficient wine to pour a goblet [of wine]; or milk equal to a mouthful; or enough honey to spread upon a sore; or enough oil to anoint a small limb; or enough water to rub an eye salve. And the [measure] for all other beverages is a quarter [of a Log - a Biblical unit of liquid measurement], and [the measure for] all [liquids] that are poured out [but not drunk] is a quarter [of a Log]. Rabbi Shimon says: [The measures for] all [the items listed here] is a quarter [of a Log], and they [the Sages] said these [various] quantities] only for those who store them.
2 [One is liable if] he carries out sufficient rope to make a handle for a basket; or sufficient reeds to make a handle for a sifter or a sieve. Rabbi Yehudah says: [To be liable for a reed one must carry out] enough to take the measure for a child's shoe. [One is liable if he carries out] enough paper to write a custom-collector's receipt, and one who carries out an [actual] custom-collector's receipt is liable. [One is liable if he carries out] enough used paper to wrap the mouth of a small perfume flask.
3 [One is liable if he carries out] sufficient leather to make an amulet; sufficient parchment to write thereon the smallest section of tefillin which is Shema Yisrael; or sufficient ink to write two letters; or sufficient paint to color one eye.
4 [One is liable if he carries out] sufficient glue to put on the top of the lime twig [to trap birds]; sufficient pitch or sulfur to make a hole; sufficient wax to stop up a small hole [in a cask]; sufficient clay to make an opening for the crucible of a gold refiner. Rabbi Yehudah says: Enough to make a stand [for such a crucible]. Sufficient lime to cover the [finger] of the smallest of girls. Rabbi Yehudah says: Enough to cover her temples. Rabbi Nechemyah says: Enough to anoint her forehead.
5 [One is liable if he carries out] sufficient earth [to make] a seal for a package [of merchandise], these are the words of Rabbi Akiva; but the Sages say: Enough [to make] a seal for a letter. Sufficient dung or fine sand to fertilize a cabbage-stalk, these are the words of Rabbi Akiva; but the Sages say: Enough to fertilize a leek. Sufficient coarse sand to fill a trowel of lime [the two materials were mixed]; sufficient reed to make a quill. And if [the latter] were thick or split [and unsuitable for a quill], sufficient [reed] to boil the lightest egg [that is] beaten and put in a [heated] pot.
6 [One is liable if he carries out] sufficient bone to make a spoon. Rabbi Yehudah says: Enough to make the tooth of a key. Sufficient glass to scrape the top of a weaver's shuttle with; a clump of earth or a stone sufficient to throw at a bird. Rabbi Elieazer bar Yaakov says:Large enough to throw at an animal.
7 [One is liable if he carries out] earthenware sufficient to place between boards [to space them], these are the words of Rabbi Yehudah; Rabbi Meir says: Enough to shovel fire [lit coals] with. Rabbi Yose says: Enough to receive [hold] a quarter [of a Log]. Rabbi. Meir says: Although there is no proof [to support] the matter [my approach], there is an allusion to the matter [for it is written], "There shall not be found among the pieces a sherd to take fire from the hearth" (Isaiah 30:14). Rabbi Yose said to him: [Will you bring] a proof from there? [Does not the sentence conclude with the words], "or to scoop water with out of the pit?"
9
1 Rabbi Akiva said: From where [do we know that the carrying of] an idol imparts impurity like the carrying of a Niddah [a woman who has menstruated and is thereby impure] does? Because it states, "You shall cast them away as a menstruous woman, you shall say to it [the idol] get away from here," (Yeshaya 30:22). Just as the carrying of a menstruous woman imparts impurity, so does the carrying of an idol impart impurity.
2 From where [do we know] that a ship is not subject to impurity [literally: is pure]? Because it states, "The way of a ship in the midst of the sea," (Mishlei 30:19). From where [do we know] that in a garden-bed that is six hand-breadths by six hand-breadths, one may sow five [different kinds of] seeds - four [kinds] on the four sides of the garden-bed, and one in the middle? Because it states, "For as the earth brings forth her growth and as the garden causes the things grown in it to blossom," (Yeshaya 61:11). The text does not say, "its seed" but "the things grown in it."
3 From where [do we know] that a woman who expels semen on the third day [after coition] is impure? Because it states, "And be ready after three days," (Shemot 19:15). From where [do we know] that we bathe a circumcised [infant] on the third day [following the circumcision, even if it] falls on Shabbat? Because it states, "And it came to pass on the third day when they were in pain," (Bereishit 34:25). From where [do we know] that we tie a red thread on the head of the goat that is sent away [as part of the Yom Kippur ritual]? Because it states, "Though your sins be as scarlet they shall become white as snow," (Yeshaya 1:18).
4 From where [do we know] that anointing [one's body] is [as forbidden] as drinking on Yom Kippur? Although there is no proof [to support] the matter, there is an allusion to the matter [for it is written], "Let it come into his innards like water, and like oil into his bones," (Tehilim 109:18).
5 [One is liable if he carries out] sufficient wood to cook a light egg; sufficient spices to season a light egg; and [different types of spices can be] added together [to reach the minimum measurement]. Sufficient nut-shells, pomegranate peels, woad, and madder to dye a small garment like a cap. Sufficient urine, nitre, lye, Cimolian earth, or potash to cleanse a small garment like a cap. Rabbi Yehudah says: Enough to cover [a blood] stain.
6 [One is liable if he carries out] the smallest quantity of pepper, or pitch-extract of the smallest quantity; the smallest quantity of any kind of spice or any kind of metal. [One is liable if he carries out] the smallest quantity of stones from the altar or earth from the altar, worm-eaten books, or worm-eaten covers of sefarim [books of the Tanach written in holiness, on parchment, and used for personal or public study, or for reading aloud in public. Sometimes the intent is specifically Torah scrolls], because people store these [things] away to bury them. Rabbi Yehudah says: [One is] also [liable if] he carries out the smallest quantity of idolatry accessories because it states, "And nothing of the accursed thing shall cleave to your hand," (Devarim 13:18).
7 [If] one carries out a merchant's box he is only liable for one Chattat [an offering brought to expiate sin] even though there are many kinds [of spices] therein. [One is liable if he carries out even] less than a dried fig's amount of garden seeds. Rabbi Yehudah ben Beteira says: [He is liable if he carries out] five [seeds]. [One is liable if he carries out] two cucumber seeds, [or] two pumpkin seeds, [or] two Egyptian bean seeds. [One is liable if he carries out] any amount of a pure [kosher] live locust [or] a dried fig's worth of dead [kosher locust]. [One is liable if he carries out] the smallest quantity of a vineyard-bird whether it is alive or dead, since people store it for medicine. Rabbi Yehudah says: [One is] also [liable if] he carries out the smallest quantity of an impure [non-kosher] live locust, since people store it for a child to play with.
10
1 [If] one stores [a seed] for a seed [for planting], or for a sample [for selling], or for medicine, and carries it out on Shabbat, he is liable [for carrying out] the smallest amount. All [other] persons are only liable if they carry out its [prescribed] quantity. [If] he [who stored and them carried it out] returned and brought it in, he is only liable for its [prescribed] quantity.
2 [If] one carries out foods and places them on the threshold, he is exempt whether he [himself] returns and carries them out, or another person carries them out, because neither one performed his Melakhah [a constructive activity forbidden on Shabbat and festivals] at one time. [If] he placed a basket full of fruit on the outer threshold, he is exempt even though the majority of the fruit is outside [in the public domain], unless he carried out the entire basket.
3 [If] one carries out [an object] either with his right hand or with his left hand, or in his lap, or on his shoulder, he is liable [the latter] being the carrying [method] of the Kehat family. But if one carries [an object] on the back of his hand, or with his foot, or in his mouth, or with his elbow, or in his ear, or in his hair, or in his belt facing downwards, or between his belt and his shirt, or in the hem of his shirt, or in his shoe, or in his sandal, he is exempt because he did not carry in the way people [usually] carry.
4 [If] one intends to carry out [an object] in front of him and it gets behind him, he is exempt; [if he intends to carry it] behind him and it gets in front of him, he is liable. In truth they [the Sages] said: [If] a woman carries out something in her petticoat [underskirt] she is liable, whether [she carries it] in front of her or behind her since it is liable to shift. Rabbi Yehudah says: The same [applies to] letter-carriers.
5 [If] one man carries a loaf into the public domain he is liable; if two carry it they are exempt. [If] one is not able to carry it [alone] and two carry it out, they are liable. But Rabbi Shimon exempts [them]. [If] one carries out foods [that are] less than the [prescribed] quantity in a vessel, he is exempt even for [carrying] the vessel since that [the vessel] is an accessory to it [the food]. [If one carries out] a living person on a bed he is exempt even for [carrying] the bed since that is an accessory to him [the person]. [If one carries out] a corpse on a bed he is liable. And similarly [if one carries out] an olive bulk's worth of a corpse, or an olive bulk's worth of a Nevelah [an improperly slaughtered animal of a permitted species], or a lentil size's worth of a creeping thing, he is liable. But Rabbi Shimon deems him exempts.
6 [If] an individual pares his nails with his hand or with his teeth; or pulls his hair [from his head], or his mustache, or his beard; or [if a woman] braids her hair, or paints [her eyelids], or parts her hair Rabbi Eliezer deems [these individuals] liable. But the Sages prohibit these [actions as violating the doctrine of] Shevut [a rabbinic stricture aimed at enhancing Shabbat's quality as a day of rest] the Sabbath rest. [If] one plucks [part of a plant growing in] a perforated flowerpot he is liable; [but if the flowerpot] is not perforated he is exempt. Rabbi Shimon deems him exempt in either case.
11
1 [If] one throws [an object] from a private domain to a public domain, [or] from a public domain to a private domain, he is liable; [if one throws an object] from one private domain to [a different] private domain with a public domain between [the two] Rabbi Akiva deems him liable; but the Sages exempt him.
2 How so? [If] two balconies [project from the private domains of the houses to which they respectively belong] into the public domain and face each other, [and] an individual hands over [an object] or throws [it] from one [balcony] to the other, he is exempt. If both [balconies] are in the same row [next to each other as opposed to facing each other, and] an individual hands over [an object] he is liable; but an individual who throws [it] is exempt. For such was the labor of the Levites [in the construction of the Tabernacle]: Two wagons stood one behind the other in the public domain and they handed boards [for the Tabernacle] from one wagon to the other, but they did not throw them. If a heap of earth [dug out] of a pit [forms a rim around it], or a stone is ten [hand-breadths] high and four wide, [and] an individual takes [an object] from either, or puts [an object] onto it, he is liable; [should the dimensions be] less than that he is exempt.
3 [If] one throws [an object] four cubits against a wall [and it hits] above ten hand-breadths [from the ground], it is as if he threw [it] into the air; [if it hits] below ten hand-breadths [from the ground], it is as if he threw [it] on the ground. [If] one throws [an object] four cubits on the ground, he is liable. [If] one threw [it] less than four cubits, but it rolled beyond four cubits, he is exempt. [If one threw an object] more than four cubits, and [it] rolled back within four cubits [of the thrower], he is liable.
4 [If] one throws [an object] four cubits into the sea, he is exempt. If there was a pool of water which the public domain crosses [and] an individual throws [an object] four cubits into it, he is liable. What depth constitutes a pool? Less than ten hand-breadths. If there was a pool of water which the public domain crosses [and] an individual throws [an object] four cubits into it, he is liable.
5 [If] one throws [an object] from the sea to the shore, or from the shore to the sea; from the sea to the ship, or from the ship to the sea, or from one ship to another, he is exempt. [If] ships are tied together one may carry [objects] from one to the other; if they are not tied together one may not carry [objects] from one to the other, even though they are close together.
6 [If] one throws [an object] and after it leaves his hand remembers [it is Shabbat], should that [object] be caught by another [person], or be caught by a dog, or catch on fire, he [the thrower] is exempt. [If] one throws [an object with the intention] to injure either a person or animal, and before it causes the injury he remembers [it is Shabbat] he is exempt. This the principle: Individuals are only liable chata'ot [offerings brought to expiate sin] if [both] the start and end [of their actions are committed] unintentionally. [If] the start [of an action is committed] unintentionally and the end intentionally, or [if] the start [is committed] intentionally and the end unintentionally they [the perpetrators] are exempt - unless the start and the end [were performed] unintentionally.
12
1 [If] one builds, how much must he build to be liable? [If] one builds the smallest quantity [he is liable]. [If] one chops stone, or strikes with a hammer, or uses an adze, or bores a hole - [if any of these are done] in the smallest quantity, he is liable. This is the principle: If one performs a Melakhah [a constructive activity forbidden on Shabbat and festivals] and that Melakhah endures on the Shabbat, he is liable. Rabbi Shimon ben Gamliel says: One is [likewise liable if] he strikes a hammer on an anvil because it is like he improves the tool.
2 [If] one plows the smallest quantity, or weeds, or cuts [off dried branches], or trims [fresh branches] he is liable for the smallest quantity. [If] one gathers branches to improve [the tree], he is liable for the smallest quantity; [if one gathers branches] to burn [as fuel, he is liable if he gathers] sufficient [wood] to boil a light egg. [If] one gathers herbs to improve [the ground], he is liable for the smallest quantity; [if one gathers grasses] for an animal [he is liable if he gathers] sufficient [grasses] for a kid's mouthful.
3 [If] one writes two letters he is liable, regardless [if he does so] with his right hand or with his left hand, or whether [he writes] the same letter [twice] or two [different] letters, or [if he writes with] different inks. One is liable [for writing] in any language. Rabbi Yose says: They only forbade writing two letters because [they serve] as a sign, for they used to write on the Tabernacle boards to know which board went next to which. Rabbi says: We find short names [which are subsumed within] large names, like Shem within Shimon or Shemuel; Noach within Nachor; Dan within Daniel; Gad within Gadiel.
4 [If] one writes two letters under one spell of unawareness, he is liable. He is liable if he writes in ink, or Sikra [an orange earth], or resin, or Kankantom [a copper based paint], or any substance that leaves a mark. [If one writes] on two [adjacent] walls [that form a] corner, or on two leaves of a tablet so that the [letters match up and] are read together, he is liable. [If] one writes on his flesh, he is liable. [If] one scratches [letters] on his flesh, Rabbi Eliezer deems him liable for a Chattat [an offering brought to expiate sin], but Rabbi Yehoshua exempts him.
5 [If] one writes with a liquid, or with fruit juice, or in the dust of the road, or scribes' dust, or with any substance which does not endure, he is exempt. [If one writes] with the back of his hand [with one's hand turned over], or with his foot, or with his mouth, or with his elbow, he is exempt. [If] one writes one letter next to [existing] writing, or writes on top of writing, or [if] he intended to write [the letter] Chet, but wrote two Zayinin, [or wrote] one [letter] on the ground and one on the board [ceiling], or wrote on two [non-adjacent] walls of the house, or on two leaves of a tablet such that the [letters do not match up and] are not read together, he is exempt. [If] one writes a letter as an abbreviation, Rabbi Yehoshua ben Beteira deems him liable, but the Sages exempt him.
6 [If] one writes two letters under two [separate] spells of unawareness, one in the morning and one in the evening, Rabban Gamaliel deems him liable, but the Sages exempt him.