meta: {"file": "/data/tomer/Sefaria-Export/txt_done/Mishnah/Seder Moed/Mishnah Shabbat/English/Sefaria Community Translation.txt"}
text: Mishnah Shabbat
  משנה שבת
  Sefaria Community Translation
  
  
  Mishnah Shabbat
  
  
  
  
  
  The 'goings out' of <i>Shabbat</i> [The Jewish Sabbath] [i.e.: the number of ways in which one is forbidden to carry items on Shabbat] are two, which are four, within, and two, which are four, without. [That is, there are two ways in which such means of carrying are biblically forbidden, and therefore liable for a sin offering, and two in which they are rabbinically forbidden, and therefore not liable for a sin offering.] How is this so? The poor man stands outside and the homeowner is inside. If the poor man extends his hand into [the house] and places something in the hand of the homeowner, or takes something from his hand and withdraws, the poor man is liable [to bring a sin offering] but the homeowner is exempt. If the homeowner extends his hand outside and places something into the hand of the poor man, or takes something from his hand and brings it in, the homeowner is liable and the poor man is exempt. [But] if the poor man extends his hand within [the house] and the homeowner takes something from it, or places something within it and [the poor man] withdraws, they are both [forbidden from doing so, but] exempt [from bringing a sin offering]. If the homeowner extends his hand outside and the poor man takes something from it, or places something into it and [the homeowner] brings it in, they are [forbidden from doing so but are] exempt.
  A man may not sit before the barber close to mincha [on a weekday] until he has prayed, nor may he enter a bathhouse or a tanner, nor eating or pass judgment. If he begins [any of these things], he need not interrupt them. He does interrupt them for the recitation of Shema', but need not interrupt them for prayer.
  A tailor may not go out [of the house] with his needle [on erev Shabbat], close to sunset, lest he forget and go out [with it after dark], and nor may a scribe with his quill. One may neither delouse one's garments nor read by candlelight [on Shabbat]. In actuality, they said: a teacher may look to see where his students will be reading from, but may not himself read. Similarly, men and women with genital emissions may not dine together, since it accustoms one to transgression.
  These are amongst the halakhot that were said in the attic of Hananiah ben Hezekiah ben Guryon when they went up to visit him. They counted and the school of Shammai outnumbered the school of Hillel. Eighteen things were enacted on that day.
  The school of Shammai says: one may not steep ink or dyes or vetch [if it is close to sunset on erev Shabbat], unless they may be [fully] soaked while it is yet day. The school of Hillel permits it.
  The school of Shammai says: one may not place bundles of flax in the oven unless they may singe while it is yet day, nor fleece into the vat unless it may [fully] absorb the colour. The school of Hillel permits it. The school of Shammai says: one may not spread traps for beasts, fowl or birds unless they will be trapped while it is still day. The school of Hillel permits it.
  The school of Shammai says: one may not sell to a non-Jew, nor carry with him, nor load items onto him unless it be to allow him to reach a nearby place [within the Shabbat boundary]. The school of Hillel permits it.
  The school of Shammai says: one may not give hides [to the tanner] to tan them, nor clothes to a non-Jewish launderer, unless [their work] might be done while it is still day. And with all of these things, the school of Hillel permits it with the [setting of the] sun.
  Rabban Shimon ben Gamliel said: my father was accustomed to give white clothes to the non-Jewish launderer three days before Shabbat. [The schools of Shammai and Hillel] aligned with one another [ie: they agreed with one another] in that one may place the beams of the olive press [onto the olives] and the stones of the wine vat [onto the wine, shortly before the sun sets on erev Shabbat].
  One may not roast meat, onions or eggs [on erev Shabbat] unless they be [fully] roasted while it is still day. One may not place bread into an oven as the sun sets, nor cakes upon coals, unless their face might become crusty while it is still day. Rabbi Eliezer says: [unless] their underside might become crusty.
  One may lower the pesach sacrifice into the oven as the sun sets, and may strengthen the flames in the chamber of fire [in the temple, where the priests warmed their feet]. Outside of the temple [or possibly outside of Jerusalem altogether], one may [only do so if] most of the fire will catch. Rabbi Yehuda says: with coals, any amount.
  
  
  
  
  
  
  
  
  
  
  
  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.
  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.
  
  
  
  With what may an animal go out and with what may it not go out?  A camel may go out with 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].
  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.
  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].
  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.
  
  
  
  
  
  
  
  They [the Sages] stated a major rule they with respect to Shabbat: [If] one [entirely] forgot the principle of Shabbat, and performed many <i>Melakhot</i> [constructive activities forbidden on Shabbat and festivals] on many Shabbatot, he is only liable for one <i>Chattat</i> [an offering brought to expiate sin]. [If] one was aware of the principle of Shabbat, but performed many <i>Melakhot</i> on many Shabbatot he is liable for [one <i>Chattat</i>] for every Shabbat.  [If] one knew it was Shabbat and performed many <i>Melakhot</i> on many Shabbatot, he is liable [to bring a separate a <i>Chattat</i>] for every principal <i>Melakhah</i>. [If] one performed many <i>Melakhot</i>  all of which stem from the same principal <i>Melakhah</i>, he is bound to bring but one <i>Chattat</i>.
  The [number of] principal <i>Melakhot</i> is forty minus one.  [The forbidden <i>Melakhot</i> 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 <i>Melakhot</i> - [they number] forty minus one.
  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 <i>Chattat</i>. 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.
  [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.
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  