meta: {"file": "/data/tomer/Sefaria-Export/txt_done/Talmud/Bavli/Seder Moed/Shabbat/English/Sefaria Community Translation.txt"}
text: Shabbat
  שבת
  Sefaria Community Translation
  
  
  Shabbat
  
  
  
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  [Mishna] The yetzios of shabbos are two which are really four inside, and two which are really four outside.
  How so?
  [if a] poor man is standing outside, and the home owner is inside. If the poor man extends his hand inside and imparts [an object] into the hand of the home owner or took it [from him]. The poor man is at fault and the home owner is exempt [from a sin offering]. 
  If the home owner extends his hand outside and imparts [something] into the hand of the poor man or took it [from him] the house owner is at fault and the home owner is exempt [sin offering] 
  If the poor man extends his had inside and takes from the house owner or imparts [an object], and he withdraws [his hand back] out, both are exempt.
  If the house owner extends his hand out and takes from the poor person or imparts [an object] and he enters [his hand back inside], both are exempt.
  [Gemara] It is taught there in [Mesechet Shvuos] that oaths are two which are really four
  
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  knowledge of the types of tumah are two which are really four, the display of tzaraas are two which are really four, and the yetzios of shabbos, which are two which are really four...
  
  
  Why here [in Mesechet Shabbos] does it teach  does it teach two which are really four inside and two which are really four outside, while there [in Mesechet Shvuos] it teaches two which are four, and no more?
  Here, the ikar (focus) is shabbos. The mishna teaches both avos and tolados. There, the ikar is not shabbos; the avos were taught, while the toladot were not.
  Which are these avos? Yetzios! And there are the only two instances of yetzios?
  [However] if you would say sometimes the instances are chiyuv, and sometimes patur, it is learned in juxtaposition with the display of tzaraas, just as there all instances must be chiyuv, so too here all instances must be chiyuv.
  Rather, R’ Pappa said... here, where Shabbos is the ikar, it is teaches both instances where one is chiyuv and patur. There, where the ikar is not Shabbos, it teaches the instances where one is chiyuv, but not where one is patur.
  He is chiyuv in which instances? Yetzios. [However] there are only two cases of Yetzios [for which he is chiyuv]. Two of hotzaah, and two of hachnasa.
  But the word it uses is “yetzios”? R’ Ashi said: the Tanna also uses yetzia to refer to hachnasa.
  From what do we know this? We learn from a mishna if one carries from one reishus to another, he is chiyuv. Are we not dealing also with if one were to carry from reishus harabim to reishus hayachid? And still, we call it hotzaah.
  What is the reason? Every instance in which an object is lifted from its place, the Tanna designates it as hotzaah.
  Ravina said: the wording is also precise, for it uses yetzios and immediately following provides a instance of hotzaah. The proof is from here.
  Rava said: this refers to the reshuiyos (domains). The reishuiyos of shabbbos are two.
  Rav Matnah said to Abaye: There are eight? There are twelve.
  According to you[r logic], there are sixteen.
  [Rav Masna] said to him: there is not a question, it is known to all
  
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  that in the first instance, cases which are both patur and mutar. However, in the last part, where it is patur aval asur, there is a question.
  Is there anywhere in the entirety of [Mesechet] Shabbos, an example of patur aval mutar?  Did Samuel not say: "Everything involving no liability on the Sabbath, involves no liability, yet it is forbidden, save these three, which involve no liability and are permitted:  the capture of a deer,  the capture of a snake, and the manipulation of an abscess
  
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       As is taught in a baraita ﻿A tailor must not go out with a needle stuck in his garment, nor a carpenter with a chip behind his ear, nor a [wool] corder with the cord in his ear, nor a weaver with the cotton in his ear, nor a dyer with a [colour] sample round his neck, nor a money-changer with a denar in his ear; and if he does go forth, he is not liable, though it is forbidden: this is R. Meir's view.
  
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  Rabbi Yehudah said: HaMakom (the Place) have mercy upon you and upon the sick of Israel. Rabbi Yossi Said: HaMakom (the Place) have mercy upon you among the sick of Israel.
  
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    As it was taught [in a beraita]: Yose b. Yoezer of Tzereida and Yose b. Yochanan of Jerusalem decreed impurity upon the land of the [other] nations and on glass vessels.
  
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  Rav Kahana Said...  
     
           
   We shall return to you, Yiziot HaShabbat 
  MISHNA: What do we light with and what don't we light with?  We do not light with <i> lechesh </i> (inner wool-like bark of a cedar tree), and not with <i> Chosen </i> ("uncarded" flax) and not with <i>challach</i> (inferior silk) and not with a wick of an <i>edan</i>(inner wool bark of a willow tree) and not with a <i>desert wick</i> (from a desert reed) and not with a seaweed <i>zefet</i> (melted liquified pitch) and not with <i>sha'ava</i> (liquified wax (excluding candles)) and not with <i>cottonseed oil </i> and not with <i>burnt oil</i> and not with <i>tail fa</i>t and not with<i> tallow</i>.  Nachum the Mede says...  we light with boiled tallow.  And the sages say ... whether or not it is boiled, we do not light with it.
  GEMARA: Lechesh [mentioned in the mishnah] is cedar bark.  -?!- ... Cedar bark is just wood.  ... [Rather, we are referring to] the stringy substance that is in it [the bark].  
  :And not with chosen: R' Yosef says...  [chosen is] n'oret of the flax. ...  Abaye replies ... "but it is written  (Isaiah 1:31) 'and the chason will become n'oret'".  (That implies that chosen is not yet n'oret.) ...  Rather Abaye says ... [chosen is] flax that is beaten but not combed.
  and not with chalach:  Shmuel said,...  "I asked the seafarers and they said...  that its name is 'culcha'."...  Rav Yitzchak bar Zeira said...  "[Its name is] 'gushkra'". ...
  Ravin and Abaye were sitting before Rabana Nehemiah, the brother of the Exilarch. they saw that he was wearing silk....  Ravin said to Abaye, ... "this is the calach of our Mishna."...  Abaye replied...  "we call it 'Shira parnda'." ...
  the gemara challenges    
     :
  
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  Rav Huna said: The wicks and oils that the Sages said [we] don't light with them on Shabbat - we don't lightwith them on Chanukkah, whether on Shabbat [of Chanukkah] or on the weekdays.  Rava said:  What is the reasoning of Rav Huna? He is thinking: If it goes out, he is [yet] obligated to [relight] it, and [one] is permitted to use its light. And Rav Chisda said:  [We] light with them on the weekdays [of Chanukkah] but not on Shabbat [of Chanukkah] - he is thinking:  If it goes out,
  
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  [one] is not obligated to [relight] it and [one] is permitted to use its light; Rabbi Zera said that Rav Matna said, and some say it [thus]: Rabbi Zera said that Rav said: The wicks and oils that the Sages said [we] don't light with them on Shabbat, we [may] light with them on Chanukkah, whether on Shabbat [of Chanukkah] or on the weekdays. Rabbi Yirmiyah said: What is Rav's reasoning? He is thinking:  If it goes out, [one] is not obligated to [relight] it, and [one] is forbidden from using its light.
  The Sages said this [teaching] before Abbaye in the name of Rabbi Yirmiyah, and he did not accept it; when Ravin came, they said this [teaching] before Abbaye in the name of Rabbi Yochanan and he accepted it. He said,  "If I had merited, I would have learned [i.e., accepted] the teaching from the outset! - But behold, [in the end] he learned [i.e., accepted] it! - the practical implication is for the [virtues of] the [rehearsed] learning of one's youth. 
  "If it goes out, [one] is not obligated to [relight] it" - they threw [a contradictory source] against it: "Its mitzvah is from when the sun sets until the foot is gone from the marketplace". Is this not [implying] that if it goes out, [one] is obligated to [relight] it?! No, [it's implying] that if he didn't light [immediately after sunset], he [still] lights [until "the foot is gone..."]; alternatively, for [indicating]  it's measuring [of duration].
  "Until the foot is gone from the marketplace" - and until how [late is that]? Rabba bar bar Chana said that Rabbi Yochanan said: Until the foot of the Tarmodian [caste] is gone. 
  Our Sages taught:  The mitzvah of Chanukkah is a [single] candle for [each] man and his household <i>[ביתו can also translate as wife]</i>, and those who embellish [the mitzva]: A candle for each and every one; and those who embellish exceedingly: Beit Shammai says: The first day he lights eight, from then on, he diminishes continuously, and Beit Hillel says: The first day he lights one, from then on, he increases continuously.
  Ulla said They argued about it - two Amoraim from the West [i.e., Eretz Yisrael]: Rabbi Yosi bar Avin and Rabbi Yosi bar Zevida. One said:  Beit Shammai's rationale is: to correspond to the days yet to come, and Beit Hillel's rationale is: to correspond to the days which have passed; [the other] one said: Beit Shammai's rationale  is: to correspond to the bulls [offered on Sukkot]  and Beit Hillel's rationale is that [we] increase in [matters of] holiness and do not decrease. 
  Rabbah bar Bar Chanah said that Rabbi Yochanan said:  There were two elder [scholars] in Tzidon, one acted according to the words of Beit Shammai, and [the other] one acted according to the words of Beit Hillel. This [one] gave reason for his words [i.e., actions] - corresponding to the bulls [offered] on Sukkot, and this [other] one gave reason for his words: that [we] increase in [matters of] holiness and do not decrease.  
  Our Sages taught: The Chanukkah candle - it is a mitzvah to place it at the door of his house, on the outside, and if he was living in an attic [i.e., with no direct access to public areas], he places it in a window adjoining the public area and in times of danger [i.e., persecution], he places it on his table and it is sufficient for him.  
  Rava said: He needs another light [in order] to use its [i.e., the Chanukkah candles'] light and if there is a hearth-fire, he doesn't need [another light], but if he is a wealthy man, even though there is a hearth-fire, he does need another light.
  What is Chanukkah,  that our Sages taught:  On the 25th of Kislev - the days of Chanukkah, they are eight, not to eulogize on them and not to fast on them? When the Greeks entered the Temple, they polluted all the oils in the Temple, and when the Hasmonean dynasty overcame and defeated them, they checked and they found but one cruse of oil that was set in place with the seal of the High Priest, but there was in it only [enough] to light a single day. A miracle was done with it, and they lit from it for eight days.  The following year [the Sages] fixed those [days], making them holidays for praise and thanksgiving.
   We taught there [in a Mishnah]:  A spark that goes out from under the hammer, [if] it went out and damaged, he [i.e., the smith] is liable.  If a camel was loaded with flax and passes in the public domain and the flax enters [i.e., protrudes] into a store and it catches fire from the storekeeper's candle and sets the whole area [lit.: group of buildings] ablaze, the camel owner is liable.  If the storekeeper set his candle outside, the storekeeper is liable.
  Rabbi Yehudah says:  With a Chanukkah candle, he is exempt.  Ravina said: This implies. [that for] the Chanukkah candle, it is a <i>mitzvah</i> to set it within ten handbredths [from the ground], for if it occurred to you [that it is acceptable] above ten handbreadths, let him [i.e., the camel owner] say to him [i.e., the storekeeper]:  "you should have set it above camel and rider!"  But perhaps, if we trouble him so much, he will come to refrain from the <i>mitzvah</i>!  
  Rav Kahana said: Rav Natan bar Manyumei expounded in the name of Rav Tanchum:
  
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  a Chanukkah candle which one placed above twenty cubits is invalid, like a <i>sukkah</i> and a <i>mavoi</i> And Rav Kahana said: Rav Natan bar Manyumei expounded in the name of Rav Tanchum: That which is written, (Genesis 37:24): "And the cistern is empty, there is no water in it"?  From the implication of what is said, "the cistern is empty", do I not know that there is no water in it?  Rather what is it teaching? that there is not water in it, but there are snakes and scorpions in it! 
   Rabbah said:  The Chanukkah candle - it is a <i>mitzvah</i> to set it in the hand-breadth abutting the door (lit. - "opening")  And where does he set it?  Rav Acha son of Rava said:   on the right; Rav Shmuel from Difti said:  on the left.  The <i>halachah</i> is that it is placed on the left, so that there will be the Chanukkah candle on the left and the <i>mezuzah</i> on the right.
   Rav Yehudah said that Rav Assi said: It is forbidden to count money opposite the Chanukkah candle.  When I said this before Shmuel, he said to me:  Is there holiness in the candle?!   Rav Yosef attacked this:  And is there holiness in blood,  yet it is taught:  "And he shall pour out...and he shall cover" (Leviticus 17:13) - he covers with that [i.e., his hand] which he poured, so that he may not cover it with his foot, so that <i>mitzvot</i> not will not become degraded for him.   Here also, [the reason is] so that <i>mitzvot</i> not become degraded to him.
   They asked of Rabbi Yehoshua ben Levi:  What is [the law regarding] utilizing the <i>sukkah</i> decorations all seven days [of the festival]? He said to them:  Behold they said: It is forbidden to count money opposite the Chanukkah candle. Rav Yosef said:  G-d of Avraham! They have made a [Tannatic] teaching dependend upon a non-[Tannaitic] teaching, [for the law regarding]... <i>sukkah</i> is taught [by Tannaim] and [the law regarding] <i>Chanukkah</i> is not taught [by Tannaim], for it is taught [in a <i>baraita</i>]: If he covered it with <i>schach</i> in accordance with its law and crowned it with fabrics and decorated sheets and hung in it nuts, peaches, almonds, pomegranates, clusters of grapes and crowns of rain-stalks, wines, oils, and fine flour - it is forbidden to utilize of them until the night after the last holiday of the festival. [However], if he conditioned it, everything is according to his condition.     Rather, Rav Yosef said:  Blood is the basis [lit.: father, archetype] of all of them.
   It was said [by Amora'im]: Rav said,  [we] do not light from candle to candle and Shmu'el said,  [we] light;  Rav said, [we] do not untie <i>tzitzit</i> from garment to [tie them on another] garment and Shmu'el said  [we] do untie <i>tzitzit</i> from garment to [tie them on another] garment;   Rav said, the law is not like Rabbi Shim'on regarding dragging [a bench on Shabbat] and Shmu'el said the law is like Rabbi Shim'on regarding dragging.
  Said Abbaye:   In all matters Master [i.e., Rabbah] did like Rav except for there three, which he did like Shmu'el:  [we] light from candle to candle, and [we] untie <i>tzitzit</i> from garment to [tie on another] garment and the law is like Rabbi Shim'on regarding dragging,   for it is taught [in a <i>baraita</i>]:  Rabbi Shim'on says:   A man may drag a bed, a chair or a bench [on Shabbat], as long as he does not intend to make a furrow. 
  A certain rabbinic [scholar] sat before Rav Ada bar Ahavah, sitting and saying  [that] the reasoning of Rav is because of degrading the <i>mitzvah</i>.  He [Rav Ada bar Ahavah] said to them:  don't heed him! The reasoning of Rav is because of reducing the <i>mitzvah</i>! -  What is [the practical difference] between them?  There is a practical difference between them: When one lights [directly] from flame to flame.  The one who said because of degrading the <i>mitzvah</i> - from flame to flame one may light; the one who says because of reducing the <i>mitzvah</i> - from flame to flame is also forbidden!
  Rav Avia responded [bringing a <i>baraita</i>]:  A <i>Sela</i> [coin of a specific denomination] of
  
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  <i>Ma'aser Sheni</i> - [we] don't weigh against it golden <i>dinars</i> [coins of another denomination], even [in order] to redeem with them  other <i>Ma'aser Sheni</i> It's alright if you say that Rav and Shmu'el disputed about lighting from flame to flame, but with a matchstick [even] Shmu'el forbade - this [<i>baraita</i>] would not be a refutation, but if you say that [Shmu'el] also permitted [lighting from candle to candle] with a matchstick - this [<i>baraita</i>] would be a refutation [of Shmu'el]!   Rabbah said:  it is a [rabbinical prohibitive] decree - lest one not precisely balance one's measures, and spend them [the excess coins] for ordinary [i.e., non-sacred] things. 
  Rav Sheshet responded [bringing a <i>baraita</i>]:  (Leviticus 24:3) "Outside the veil of testimony...shall he [Aaron] arrange..."; now, does He [G-d] need its light?! Was it not that all forty years that Yisrael walked in the desert, they walked only by His light?  Rather, it is testimony to all inhabitants of the world that the <i>Shechina</i> dwells in Israel! What is that testimony?  Rav said: it is the western light [of the <i>menorah</i>, in which he [the <i>kohen</i>] places a measure of oil equal to the others, yet from it he lights and with it he concludes!  Here, since the candles are fixed [in the <i>menorah</i>, it is not possible unless he takes them and lights - this is a difficulty both for the one who says [that Rav's reasoning is] because of degrading the <i>mitzvah</i> and for the one who says [that Rav's reasoning is] because of reducing the <i>mitzvah</i>!
   Rav Papa explained: it had long wicks.  In the end, for the one who says [that Rav 's reasoning is] because of reducing the <i>mitvah</i>, it is difficult!  Indeed, [for him] it is difficult! 
  What was [resolved] regarding it [i.e., the question of whether we can light from candle to candle]?  Rabbi Yehoshua ben Levi said:  We can see that if lighting it accomplishes the <i>mitzvah</i>, [we may] light from candle to candle, but if setting [the lights] in place accomplishes the <i>mitzvah</i>, [we may] not light from candle to candle,
  for it was asked of them [in the Beit Midrash]: Does lighting accomplish the <i>mitzvah</i> or does setting in place accomplish the <i>mitzvah</i>?  Come and hear,
  for Rava said:  If one was holding a Chanukkah candle and standing, he has done nothing Learn from this that setting in place accomplishes the <i>mitzvah</i>!  There, the one who sees may say [to himself: he holds it because] he needs its light! 
  Come and hear,  for Rava said:  If he lit it inside and brought it outside, he has done nothing! It is fine if you say that lighting accomplishes the <i>mitzvah</i> - we need lighting in its place, that's why he has done nothing; but if you say setting in place accomplishes the <i>mitzvah</i> - why has he done nothing? There also,  the one who sees may say [to himself] he lit it for his own needs!
   Come and hear, for Rabbi Yehoshua ben Levi
  
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  A lamp that was burning continuously all day long - when Shabbat goes out, one extiguishes and relights it.  It's fine if you say lighting accomplishes the <i>mitzvah</i>, it [works] beautifully; but if you say setting in place accomplishes the <i>mitzvah</i> - this "one extinguishes and relights" -  "one extinguishes and raises and sets in place and relights" is what it needs to say!   And further: since we bless "Who has sanctified us with His commandments and commanded us to light the Chanukkah light," learn from this that lighting accomplishes the <i>mitzvah</i>. [Indeed,] learn from this! 
  And now that we are saying that lighting accomplishes the <i>mitzvah</i>, if a deaf-mute, an insane person or a minor lit it, he has done nothing.  A woman certainly lights, for Rabbi Yehoshua ben Levi said:  Women are obligated regarding the Chanukkah light, for they, too, were [central] in the miracle. 
  Rav Sheshet said - a lodger is obligated regarding the Chanukkah light.  Rabbi Zeira said:  At first, when I was at my master's house, I partnered with my host by [giving] coins.  After I married, I said,  now I certainly don't need [to do so], for my wife is lighting for me in my house.
  Rabbi Yehoshua ben Levi said:  All oils are good for the candle, and olive oil is the choicest.  Abbaye said:  At first the Master [i.e., Rabbah] would go to lengths for sesame oil, he said,  its light is drawn out more;  when he heard that [teaching] of Rabbi Yehoshua ben Levi, he would go to lengths for olive oil, saying:  its light is clearer. 
  Rabbi Yehoshua ben Levi also said:  All the oils are good for ink, and olive oil is the choicest.  They asked:  for mixing or for smoke [i.e., pigment]?  Come and hear: Rav Shmuel bar Zutrei taught:  All oils are good for ink and olive oil is the choicest,  whether for mixing or for smoke. Rav Shmuel bar Zutra teaches thus:  All smokes are good for ink and olive oil is the choicest.  Rav Huna said:  all saps are good for ink, and <i>ketaf</i> sap is the best. 
  Rabbi Chiya bar Ashi said that Rav said:  One who lights the Chanukkah light must bless, and Rav Yirmiyah said:  one who sees the Chanukkah light must bless.  Rav Yehudah said:  On the first day, the one who sees blesses two [blessings] and the one who lights blesses three [blessings];  from here on out, the one who lights blesses two [blessings] and the one who sees blesses one [blessing].  Which does he omit? - He omits <i>z'man</i> [i.e., <i>Shehecheyanu</i>]. -  Let us omit the miracle [blessing]! -  There was [a part of the miracle] every day.
  What does he bless?  He blesses "Who has sanctified us with His commandments and commanded us to light the light of Chanukkah". -  And where did He command us? - Rav Aviya said:  [it's] from "Do not depart..." (Deuteronomy 17:11);  Rav Nechemia said:  [it's from] "Ask your father and he will tell you, your elders and and they will say to you" (Deuteronomy 32:7). 
  Rav Amram responded [quoting a <i>baraita</i>]:  <i>Demai</i> - [we] may make <i>eiruvim</i> with it and [we] may make <i>shitufim</i> with it and [we] must recite a blessing over it and [we] must recite the <i>zimun</i> [before <i>Birkat HaMazon</i> over it and [we] may separate [<i>challah</i>] from it [while] naked and during sunset.  Now, if you say that any [<i>mitzvah</i>] of rabbinic origin requires a blessing, here, when he is standing naked, how does he recite a blessing?  Behold, we require [the condition implied by] "and your camp will be holy"(Deuteronomy 23:15) [to be fulfilled], but it is not! -  Abbaye said:  Certainly [a <i>mitzvah</i>] of rabbinic origin requires a blessing; [yet] a doubt [regarding a <i>mitzvah</i>] of rabbinic origin does not require a blessing. 
  - Behold, the second day of <i>Yom Tov</i>, which is [observed due to] a doubt of rabbinic origin, yet requires a blessing?  - There, it is so as not to denigrate it [i.e., the second day].  Rava said [regarding no blessing for <i>challah</i> taken from <i>demai</i>]:  The majority of unlearned people [nevertheless] separate their tithes.   
  Rav Huna said: A courtyard which has two openings requires two candles.  Rava said:  He said this only [where the two openings are approached] from two different directions, but [if they are approached] from one direction, it is not necessary.  What is the reason?  If you say, because of suspicion - suspicion of whom?  If you say, supspicion [on the part] of the world [i.e., non-locals] - then even [if the two openings are approached] from one direction, also require [lighting at both openings]; if you say suspicion of townsfolk, even [if the two openings are approached] from two directions, they also do not require [lighting at both openings]!  - In fact, [it's] because of suspicion of townsfolk, and sometimes they pass this [opening] and they don't pass this [other opening] and they say,  just like in this opening he didn't light, in that [other] opening he also didn't light.  
  - And from where do you said that we are concerned regarding suspicion? For it was taught [in a <i>baraita</i>]: Rabbi Shim'on said: Because of four things did the Torah say to leave <i>pe'ah</i> at the end of one's field:  because of robbing the poor and because of idling the poor and because of suspicion and because of (Leviticus 19:9) "Do not finish [reaping]".  Because of robbing the poor - that the householder will not see an opportune [lit. "open"] moment and say to his poor relative,  'behold, this is <i>pe'ah</i>.'
  
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  And because of idling the poor - so that the poor will not sit and wait,  [thinking] "now the householder will set aside <i>pe'ah</i>.  And because of suspicion - that passersbys do not say,  "Let a curse come upon the man who does not leave <i>pe'ah</i> in his field.  And because of "do not finish [reaping]" -  but aren't they all because of "don't finish [reaping]"? Rava said:  [it's] because of the cheaters. 
  Rav Yitzchak bar Redifah said that Rav Huna said:  A candle that has two openings [lit. "mouths"]counts for two people.  Rava said:  [If] one filled a bowl [with] oil and surrounded it with wicks - if he upended a vessel upon in [like a lid], it counts for a number of people; if he didn't upend a vessel upon it - he's made it into a kind of bonfire and it doesn't count even for one person.
  Rav said: It's simple  that [if he can afford either] a light for his home [i.e., for Shabbat] and the Chanukkah light, a light for his home is preferred, because of [considerations of] domestic tranquility.  A light for his home and [wine for] sanctification of the day, a light for his home is preferred, because of domestic tranquility;  Rava asked:  The Chanukkah candle and sanctification of the day, what is [the ruling]?  Is sanctification of the day preferred, because it is a frequent[practice], or perhaps  the Chanukkah candle is prefered, because of publicizing the miracle?  After he asked, he came back and resolved [lit. "simplified"] it: The Chanukkah candle is preferred, because of publicizing the miracle.
  
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        Said to him: For I say, [that] lighting the Shabbat candle is an obligation. As Rav Nachman bar Rav Zavda, or rather Rav Nachman bar Raba said [in the name of] Rav: Candle Lighting on Shabbat is obligatory, washing hands and feet in warm water in the [Shabbat] evening, is permissible. And I say -  It is a Mitzvah
  What is the Mitzva. As Rav Yehuda said [in the name of] Rav: Thus was the costum of R' Yehuda bat Ilai: On Erev Shabbat they would bring before him a bowl filled with warm water, and [he would] wash his face, hands and feet, and wrap [in his clothes] and sitting in fringed garments [with Tzitzit], and would look like an angel of the God of Hosts. And his students would hide their fringes from him (for they did not have Tzitzit - Rashi). Said he to them: My sons, have I not taught you that sheets [linen] with tzitzit [wool] - Bet Shamai exempt [from Tzitzit] and Bet Hillel obligate? And the Halacha follows Bet Hillel
  
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  Our Rabbis taught: A person should always be gentle like Hillel, and not impatient like Shammai.  It once happened that two people
  
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  Who bet with each other and said, "Anyone who can go and make Hillel annoyed, he may take four hundred <em>zuzim</em>." One of them said, "I shall annoy him." That very day was the eve of the Sabbath, and Hillel was bathing his head. He went and passed by the opening of his home and said, "Is Hillel here? Is Hillel here?" He wrapped himself [in a towel] and exited to meet him. He said to him,  "My son, what is your request?" He said to him, "I have a question to ask." He said to him, "Ask, my son, ask." [He asked,] "What is the reason that the Babylonians heads are wide?" He said to him, "My son, you are asking a great question. It is because they do not have intelligent midwives [and so the heads do not come out correctly]."
  He went and waited an hour. He came back and said, "Is Hillel here? Is Hillel here?" He wrapped himself [in a towel] and went out to greet him. He said to him, "My son, what is your request?" He said to him, "I have a question to ask." He said to him, "Ask, my son, ask." [He asked,] "What is the reason that the Ethiopians' eyes are bleary?" He said to him, "My son, a big question you have asked. It is because the live surrounded by sand [which reflects sun into their eyes]."
  He went and waited an hour. He returned and said, "Is Hillel here? Is Hillel here?" He wrapped himself [in a towel] and went out to meet him. He said to him, "My son, what is your request?" He said to him, "I have a question to ask." He said to him, "Ask, my son, ask." [He asked,] "What is the reason that the Africans have wide feet?" He said to him, "My son, a big question you have asked. It is because the live between the bays."
  He said to him, "I have many questions to ask, but I will forgo them, so that you may not get mad." He wrapped himself up and sat before him. He said to him, "All the questions that you have to ask, ask." He said to him, "Are you the Hillel that they call the prince of Israel?" He said to him, "Yes." He said to him, "If you are him, then I wish that there will not be many in Israel like you!" He said to him, "My son,  for what reason?" He said to him, "For because of you, I lost four-hundred <em>zuz</em>!" He said to him, "Be careful with your spirit like Hillel, whom you lost because of him four-hundred <em>zuz</em>, because even for four-hundred <em>zuz</em>, Hillel will not get angry."
  It was taught in a baraita that  a non-Jew came before Shammai and asked him, "How many Torahs do you have?"  Shammai responded,  "Two, the Written Torah and the Oral Torah."  The non-Jew said,  "I believe in the Written Torah, but not in the Oral Torah.  Convert me and teach me only the Written Torah."  Shammai berated the non-Jew and chased him out The non-Jew came before Hillel and Hillel converted him. One day Hillel taught him  the alef-bet, and the next day he switched the names of the letters. He said to Hillel, "Didn't you teach me the opposite yesterday?"  Hillel responded,  "Just as you trust me in the instruction of letters,  so to you must trust me in the instruction of the oral Torah."
  Another time a non-Jew came before Shammai and said,  "I will convert if you can teach me the entire Torah while I stand on one foot." Shammai pushed the non-Jews aside with the ruler that was in his hand.  The non-Jew came before Hillel and Hillel converted him  saying,  "What is hateful to you, do not do to your neighbor, that is the entire Torah, the rest is just commentary, now go and study."
  Another time a non-Jew was passing behind the Beit Midrash and hear the voice of the sofer who was saying, "These are the garments you shall make , a breastplate, and an ephod" (Exodus 28:4) The non-Jews asked,  "Who are these garments for?"  The sofer responded,  "For the Cohen Gadol." The same non-Jews said to himself,  "I will go and convert so that they will make me the Cohen Gadol."  The non-Jew came before Shammai and said,  "Convert me on the condition that you make me Cohen Gadol."  Shammai pushed him aside with the ruler that was in his hand.  The non-Jew came before Hillel, and Hillel converted him. 
  Hillel said to him,  "We cannot anoint someone unless they learn the ceremonies of kingship,  go and learn the ceremonies of kingship."  The new convert went and learned the ceremonies of kingship. When he arrived at the verse, "and the common man that draweth nigh shall be put to death" (Numbers 1:51), he asked,  "Who is this verse speaking about?"  Hillel answered him,  "It's even relevant to David, King of Israel."  The new convert made himself a "kal v'chomer":  Israel are called Children of God, and out of God's love for them, they are called  the first born children of God. If even in regards to them it is said,  "and the common man that draweth nigh shall be put to death..." how much more so for me who comes to the Jewish people with his staff and bag.
  He came before Shammai and told him: "How could I have ever qualified to be a high priest? The Torah states: 'and the common man that draweth nigh shall be put to death'" He came before Hillel and told him: "You are humble Hillel, may blessings rest on your head for moving me under the wings of the divine presence." Eventually the three [converts] happened to meet somewhere and said: "Shammai's strictness would have killed us. Hillel's humility brought us under the wings of the divine presence."
    
  When a man is brought before the [heavenly] court he is asked: "Were you trustworthy in business? Did you set time for Torah [study]? Did you try to have kids? Did you hope for the Messiah? Did you argue intelligently? Did you understand things based on other things?"           
  They taught in the study hall of Rabbi Yehuda: 
  Said Rabba Bar Rav Huna:
  
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  on account of tithing. Rabbi Elazar son of Rabbi Yosi says On account of evil speech Rava said, and some say it was Rabbi Yehoshua son of Levi What is the verse (Psalms 63:12) "And the King rejoices in God; praised all that swear by Him, because the mouth that speaks falsehood shall be closed."
  They asked to them: Rabbi Elazar son of Rabbi Yosi was saying on account of evil speech or maybe he was saying even on account of evil speech also. Come and hear: When our teachers entered into the vineyard of Yavneh, there were there Rabbi Yehudah and Rabbi Elazar son of Rabbi Yosi and Rabbi Shimon... This question was asked before them: This affliction, why does it start in the innards and end in the mouth Answered Rabbi Yehudah son of Rabbi Iloiy, the first of the speakers in all places, and said: "Although the kidney give counsel and the heart understands and the tongue cuts, the mouth completes." Answered Rabbi Elazar son of Rabbi Yosi, and said: "Because they eat with it impure things." Do you really think impure things? Rather They eat with it things that have not been fixed. Answered Rabbi Shimon, and said: "For the sin of wasting Torah [study]"
  They said to him "Women bring proof; because they cause their husbands to waste [time from Torah Study]. Non-Jews bring proof; because they cause Israelites to waste [time from Torah Study]. Small children bring proof; because they cause their fathers to waste [time from Torah Study]. Small children in school bring proof.
  There is it like Rabbi Gurion. Because Rabbi Gurion said and some say Rav Yosef son of Rabbi Shmaya At a time when there are righteous people in the generation, the righteous people appease on behalf of the generation. If there are no righteous people in the generation, small children in school appease on behalf of the generation.     
  And why is Rabbi Yehuda called 'the first of the speakers'? Since Rabbi Yehuda and Rabbi Yose and Rabbi Shimon sat [together], and Rabbi Yehudah ben Gerim sat with them. Rabbi Yehuda opened and said,  "How fine are the deeds of [the Roman] nation;  they set up markets, they set up bridges, they set up bathhouses." Rabbi Yose was quiet. Rabbi Shimon ben Yochai answered and said,  "All that they set up, they didn't  set up except for their own needs; they  set up markets to place prostitutes in them, bathhouses to pamper themselves, bridges to take taxes from them." Rabbi Yehudah ben Gerim went and told over their words and they were heard by the government. [The government officials] said,  "Yehuda that elevated [us] should be elevated, Yose that was quiet should be exiled to Tsippori, Shimon that disgraced [us] should be killed."
  He and his son went [and] hid in the study hall.  Every day, his wife would bring them bread and a container of water and they ate.  When the decree became more pronounced, he said to his son, "Women have weak resolve; maybe [the Romans] will distress her and she will reveal [our location]." They went and hid in a cave. A miracle occurred [and] a carob tree and a spring of water were created for them. And they would take off their clothes and would sit up to their necks in sand; the whole day they would study; at the time of prayers they would get dressed, cover themselves and pray; and [then] they would go back and take off their clothes so that they would not get worn out.  They sat for twelve years in the cave. Eliyahu came and stood at the entrance of the cave [and] said, "Who will inform Bar Yochai that the Caeser has died and that his decree has been annulled?"
  They came out;  they saw people that were plowing and planting. [Rabbi Shimon] said, "They are leaving over eternal life and involving themselves with temporary life." Every place upon which they would set their eyes would immediately burn. A Heavenly voice came out and said to them, "Did you come out [of the cave] to destroy my world?  Go back to your cave!" They returned and went [back];  they sat for twelve months of a year; they [then] said,  "the judgment of the wicked is twelve months in <i>Gehinnom</i>." A Heavenly voice came out and said,  "Go out from your cave." They came out [again]. Every place that Rabbi Eliezer would strike, Rabbi Shimon would heal. He said to him, “My son, you and I are enough for the world.”
  As the [sun was setting] on the eve of Shabbat, they saw an old man holding two bundles of hyssops and running at twilight. They said to him, "What are these to you?" He said to them, "For the honor of the Shabbat."  [They said back,] "Would one not suffice for you?" [He responded,] "One corresponding to (Exodus 20:7), 'Remember' and one corresponding to (Deuteronomy 5:11) 'Guard.'"  [Rabbi Shimon] said to his son, "See, how beloved the commandments are to Israel."  [And so] their minds were put at ease.
  Rabbi Pinchas ben Yair, his son-in-law, heard and came out to [greet] his face. He brought him up to the bathhouse – he massaged his flesh [and] saw that there were cracks in his [skin]. He proceeded to cry and the tears fell from his eyes and stung [Rabbi Shimon]. He said to him, “Woe is to me that I have seen you like this!” He said [back] to him, “Happy are you that you have seen me like this! For if you had not seen my like this, you would not have found me [so much more knowledgeable] like this.”  For at first, when Rabbi Shimon ben Yochai would make an objection, Rabbi Pinchas ben Yair would answer him with twelve solutions. [But] at the end, when Rabbi Pinchas ben Yair would make an objection, Rabbi Shimon ben Yochai would answer him with twenty four solutions. 
  He said, "Since a miracle took place, I will go and establish a matter, as it is written (Genesis 33:18), 'And Ya'akov returned intact' (and Rav said [about that],  "Intact in his body, intact in his money and intact in his[knowledge] of Torah.") 'and he graced the face of the city.'" (Rav said [about that],  "He instituted a coin." And Shmuel said "He set up marketplaces." And Rabbi Yochanan said,  "He set up bathhouses.")  He said, “Is there something that needs repair?” They said [back] to him, “There is a place where there is a doubt about impurity;
  
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  and the priests have trouble going out [there]." He said, "Is there a man who knows where it was assumed to be pure [there]?" A certain elder said to him, "Ben Zakkat would cut down lupines from the priestly tithe (<i>terumah</i>) here." He did like this as well. Everywhere that [the land] was hard, he rendered pure, and everywhere where it was soft, he marked it off [as impure].
  That certain elder said [scornfully], "Ben Yochai purified a cemetery!" He said to him, "If you had not (not) been with us - and even if had been with his and not been counted with us, you would have said well. [But] now that you were with us and you were counted with us, they will say, 'Prostitutes brush out each other, should Torah scholars not all the more so [be kind to one another]?'" [Rabbi Shimon] placed his eyes upon him and [the elder died]. He went out to the market and saw Yehuda ben Gerim. He said, "Is this one still in the world?" He placed his eyes upon him and made him into a heap of bones.
  
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  Mishna: Do not place an egg next to the kettle in order to roast it slightly, and do not crack it on cloths (heated by the sun); R' permits this (the cracking). And do not insulate it with sand or dirt in order to roast it.
  It once happened that the men of Tiberia brought a pipe of cold water into a canal of hot water. The Sages said to them, "If the [hot waters] came on Shabbos, they are forbidden to bathe in and to drink from; if they came on Yom Tov, they are forbidden to bathe in but permitted to drink from."
  Gemara: they asked: if it roasts, then what [is the punishment]? R' Yosef says, if it roasts, one is obligated to bring a sin-offering. Mar the son of Ravina says, this is even taught in an explicit Mishna.
  
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  "Anything that came into hot water (i.e was cooked) before Shabbos may be soaked in hot water on Shabbos, and anything that did not come into hot water before Shabbos may be rinsed (but not soaked) in hot water on Shabbos, except for old herring and Spanish tuna, for rinsing them is completing their Melacha." Thus it is learned. "And do not burst it on cloths": But is it not taught in a Mishna, "One may put a dish into a pit in order to protect it, and hot water into cold water in order to cool them, and cold water out in the sun in order to warm them"? Let us say that [the Mishna] follows R' Yosi and not the Rabbis. R' Nachman says, everyone agrees [cooking] in the sun is permitted, and everyone agrees cooking on fire products is forbidden; when do they argue? Regarding products of the sun: [the Rabbis] hold that products of the sun will lead to products of the fire, while [R' Yosi] holds that we do not need to enact that safeguard.
  "And do not insulate it in sand [etc.]": And let R' Yosi argue on this too! Rabbah says, there was a decree, lest one come to insulate in hot ashes. Rav Yosef says, [there was a decree] because one might come to uproot dirt from the ground. What is the practical difference between [Rabbah and Rav Yosef]? There is a difference: [regarding insulation in] hard earth.
  
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   Anyone who is able to influence the people of their home, and does not, is punished for the sins of the people of their home. Their city, are punished for the sins of their city. The whole world, are punished for the sins of the whole world. 
  Said R. Papa: "These, the rulers of the kingdom in exile, are punished for the sins of the whole world." For this R. Hanina said: "Why is it written: 'Hashem will enter into judgment with the elders of his people, and the princes thereof'? (Isaiah 3:14)
  
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  How did the elders sin? Rather, say Regarding the elders that they failed to protest against the princes."
  
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  Mishnah:  Aman 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. 
  GEMARA: What is an "alah" a round shield.
  "Rabbi Eliezer says they are ornaments" It was taught (in a baraita): They said in response to Rabbi Eliezer: If these weapons are ornaments for him, why are they nullified in the time of Mashiach? He said to them: Because they will not be needed then. As it says: (Isaiah 2:4) "Nation shall not lift up sword against nation" and they will be for mere decoration. Abaye said: It would be like a candle at noon - and this is in disagreement with Shmuel. For Shmuel said:
  There is no difference between this world and the Days of Mashiach except for the (end to) the subjugation of exile. As it says: (Deut. 15:11)"For poverty shall not cease from the midst of the land."
  This supports Rabbi Hiya bar Abba. For Rabbi Hiya bar Abba said: All of the prophets delivered prophecy concerning the Days of Mashiach but the World to Come, (Isaiah 64:3) "No eye has seen it, God, except for you."
      
     
     
   
  
           
        
     
    
    
     
    
  
      
  (Said Rabbi) Abba, Rabbi Shimon ben Lakish said,  "Greater is a lender then one who engages in charity; and one puts money into the purse [of someone else as an investment in the latter's business] is greater than them all."
  
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  One who dances for kutah, and silences for lentils, and screams for barley - these are Amorite customs.  
  
  
    
   
    
  
  MISHNAH. A great principle was stated in respect to Shabbat: he who forgets the fundamental law of Shabbat and performs many labors on many Shabbats, incurs one sin-offering only. He who knows the fundamental law of Shabbat and performs many labors on many Shabbats, incurs a sin offering on account of each Shabbat. He who knows that it is Shabbat and performs many labors on many Shabbats, is liable for every 
  
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  primary labour. ... He who performs many labors belonging to the same category of work is liable to one sin-offering only.
  GEMARA. Why does the Mishnah express this as a great principle?  Shall we say that because he wishes to teach ‘another principle’. He therefore says that this is the great principle. And in respect to the Shmitah too, because he wishes to teach another principle, it says ‘a great principle.’ ... But with tithes, ‘another principle’ is said, but it does not teach 'a great principle’. This idea is invalid.
  Rabbi Yossi b. Avin said, ... “As for the Sabbath and Shmitah, since they possess both primaries and derivatives, he teaches ‘a great principle’; but in respect to tithes, since there are no primaries and derivatives, he does not teach ‘a great principle’”. ... Then according to Bar Kappara, who taught ‘A great principle’ in respect to tithes, what primaries and what derivatives are there? 
  Rather what is the reason? ... The scope of punishment for Shabbat is greater than that of Shmitah, because while the restriction of the Sabbath is found in respect of both detached and growing produce,  the prohibitions of Shmitah do not operate in respect of detached, but only in respect of growing produce. ... Also, the scope of punishment of the seventh year is greater than that of tithes, because the law of Shmitah applies to both human food and animal food, ... while the law of  tithes operates only for human food. 
  And according to Bar Kappara who taught ‘A great principle’ in connection with tithes, the scope of punishment for tithes is greater than that of pe'ah: ... while the law of tithes operates in figs and vegetables, pe'ah does not operate in figs and vegetables.  For it was taught in a Mishnah: A general principle was stated in respect to pe’ah: ... Whatever is food, and is guarded, and grows from the earth, and is all gathered simultaneously, and is collected for storage, is subject to the law of pe'ah. ...
  ‘Food' excludes the after-growth of woad and madder; ... 'is guarded' excludes hefker; 'grows from the earth' excludes mushrooms and truffles; 'is all gathered simultaneously' excludes the fig-tree; ‘and is taken in to be stored' excludes vegetables.
  While in respect to tithes it was taught: A general principle was stated in respect to tithes: ... Whatever is a food, is guarded, and grows from the earth is subject to tithes;...  but the criterion of 'is gathered simultaneously and is collected for storage’, we did not learn.
  
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  MISHNA: The main categories of labor are forty minus one: Seeding, plowing, harvesting, bundling, threshing, winnowing, selecting, grinding, sifting, kneading, and baking.
  Shearing wool, bleaching it, carding it, dying it, spinning, warping, setting up two loops, weaving two threads, undoing two threads, tying, untying, sewing two stitches, and tearing in order to sew [two stitches].
  Trapping a deer, slaughtering it, skinning it, salting it, tanning its hide, scraping it, and cutting it.
  Writing two letters and erasing in order to write two letters. Building and destroying. Extinguishing and kindling. Hitting with a hammer. Transporting from one domain to another. These are main categories of labor: forty minus one.
  
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  Why does the Tanna state the number? Rav Yochanan said: If he did all in one lapse of attention, he is chiyuv for each and every one.
  Sowing and plowing: Since one plows first, shouldn't plowing be taught before sowing? The Tanna was in Eretz Yisrael, where ground is hard, therefore sowing is done before plowing [and then plowed again].
  It was taught: pruning, replanting, propagating, and grafting are all a single melacha. What do we learn from here?  If you do any number of these, you would be chiyuv for only one, Rav Acha said in the name of Rav Chiya bar Ashi, who said in the name of Rav Ami: One who prunes is chiyuv for planting, however, one who plants, bends [a vine into the earth], or grafts is chiyuv for sowing. [Chiyuv] for sowing, but not for planting? Let us say: he is also chiyuv for planting.
  Rav Kahana said: One who prunes and needs the wood is chiyuv twice: once for reaping, and once for planting. Rav Yosef said: One who trims alfalfa is chiyuv twice: once for reaping, and once for planting.  
        
     
  קוצר: harvest (take from the ground)  Rashi (מפרק): Is דש = when the kernel falls from natural covering. This means that we can't peel banana... But we can if it's לאלתר (immediately) - for immediate consumption. Tosphot (מפרק): Is דש = when your removing something from natural connection (from branch...)    
     Threshing
  
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   At the time when Israel put "We will do" before "We will hear" 600,000 ministering angels came to each and everyone from Israel and tied two crowns [one each] — one for "We will do" and one for "We will hear." As soon as Israel sinned [with the Golden Calf], 1,200,000 destroying angels descended and removed [the crowns from them], As it says: (Exodus 33:6) The Children of Israel had their ornaments from Mount Horev removed.
  
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  ...we walk with integrity/completeness, as it is written (Proverbs 11:3) "The integrity of the upright guides them." Those people who walk in deceit, it is written, (Proverbs 11:3) "The deviousness of the treacherous leads them to ruin."
  Rabbi Shmuel bar Nahmani said Rabbi Yonatan said: What does it mean, what is written,  (Song of Songs 4:9) "You have captured my heart, my own, my bride. You have captured my heart with one of your eyes." In the beginning, "with one of your eyes," and when you carry out (the commandments), with two eyes. Ulla said: Wretched is the bride who is licentious under her bridal canopy. Rabbi Mari, the son of the daughter of Shmuel, said: What verse [deals with this issue]? (Song of Songs 1:12) "While the king was on his couch, my nard, etc." Rav said: His affection is still upon us, since it is written: "gave [off its fragrance]" and not writing "it stunk"  The sages taught: Those who are insulted but do not insult, those who hear shame and do not answer back, those who act from love and are happy in their suffering, the verse says: (Judges 5:31) "And may His friends be as the sun rising in might."
  Rabbi Yohanan said: what does it mean, what is written, (Psalms 68:12) "The Lord gives a command, the women who bring the news are a great host." It is that every single word that came from the mouth of the Almighty was divided into seventy languages. The school of Rabbi Yishmael taught: (Jeremiah 23:29) "and like a hammer that shatters rock." Just as this hammer divides something into multiple pieces, so does every utterance that came from Holy One, Blessed Be He, is divided into seventy languages.  Rabbi Hananel bar Pappa said: (Proverbs 8:6) "Listen, for I speak noble things." Why are words of Torah compared to a king? To say that just as a king can kill and sustain life life, so words of Torah can kill and sustain life.
  That is as Rava said: To those who are right-handed [righteous], it is an elixir, to those who are left-handed, it is poison.  Another explanation: Why "royal?" Because for every single utterance that came from the mouth of the Holy One, Blessed Be He,  two crowns are tied. Rabbi Yehoshua ben Levi said: (Song of Songs 1:13) "My beloved to me is a bag of myrrh lodged between my breasts." The assembly of Israel said before the Holy One, Blessed Be He: Master of the universe, even though my beloved afflicts and embitters me, He lies between my breasts.  (Song of Songs 1:14) "My beloved to me is a spray of henna blooms from the vineyards of Ein Gedi [Valley of the Kid]." He, for whom everything is His, forgives me for the sin of the kid that I collected for myself.  From where do we learn mean that "carmei" is an expression for "collection?" Mar Zutra, the son of Rabbi Nahman, said that it comes from a mishnah: A chair of a launderer, who collects clothes on it. 
  Rabbi Yehoshua ben Levi said: What does it mean, that which is written: (Song of Songs 5:13) "His cheeks are beds of spices." Every single utterance that came from the mouth of the Holy One, Blessed Be He, the whole world is filled with spices.  And since the first utterance filled it, where did the second utterance go? The Holy One, Blessed Be He, drew out the wind from his treasures and brought every [spice], one by one, as it is stated: (Song of Songs 5:13) "His lips are like lilies. They drip flowing myrrh." Do not read "shoshanim" [lilies], rather "sheshonim" [repeat].
  And Rabbi Yehoshua ben Levi said: With every single utterance that came out of the mouth of the Holy One, Blessed Be He, the souls of Israel departed, as it is stated: (Song of Songs 5:6) "My soul departed because of what he said." And after their souls departed from the first utterance, how could they receive the second? He caused the dew to descend that will, in the future, revive the dead. And he revived them, as it is stated: (Psalms 68:10) "You released a bountiful rain, God. When Your own land languished, You sustained it." And Rabbi Yehoshua ben Levi said: Every single utterance that came out of the mouth of the Holy One, Blessed Be He, Israel withdrew 12 mil and the ministering angels walked them [back]. As it is stated,  (Psalms 68:13) "Kings of hosts will wander." Do not read "yidodun" [wander], rather "yedadun" [walked them].
  And Rabbi Yehoshua ben Levi said: When Moses went up to the heavens, the ministering angels said before the Holy One, Blessed Be He: Master of the universe, why is someone born of a woman among us? He said to them: To receive the Torah he came.  They said before Him: It is a hidden delight that was hidden by you for nine hundred and seventy four generations before the world was created. And you wish to give it a flesh and blood? (Psalms 8:5) "What is man that You have been mindful of him, mortal man that You have taken note of him?" (Psalms 8:2) "Lord, how majestic is your name throughout the earth, You who have covered the heavens with Your splendor."
  The Holy One, Blessed Be He, said to Moses: Reply to them with an answer: He [Moses] said before Him: Master of the universe, I fear that they will burn me with the breaths in their mouths.  He said to him: Take hold of my throne of glory and reply to them with an answer. As it said: (Job 26:9) "He makes one take hold of the front of the throne, spreading His cloud over it." And Rabbi Nahum said: This teaches that the Almighty spread the splendor of His presence [Shekhina] and His cloud over him [Moses] He [Moses] said before Him: Master of the universe, the Torah that You give me, what is written in it? (Exodus 20:2) "I the Lord am your God who brought you out of the land of Egypt."  He [Moses] said to them: Did you descend to Egypt? Were you enslaved to Pharaoh? Why should the Torah be yours? Again [he asked], what is written in it? "You shall have no other gods." Do you live among the nations who worship  
  
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  Idolatry. What else is written in it? 'Remember the Shabbat day to make it holy.' Do you do any work, that you need to rest? What else is written in it? 'Do not lift up.' Is there give and take (business) among you? What else is written in it? 'Honor your father and your mother.' Do you have a father and mother? What else is written in it? 'Do not kill. Do not commit adultery. Do not steal.' Do you have envy among you? Do you have the evil impulse among you? Immediately, they conceded to the Holy One, blessed be He, as it states (Psalms 8:10), "The Lord, our God, how formidable is Your name, etc."; however "[who] gave Your glory to the Heavens" is not written. 
      
                   
             
  And Rabbi Joshua the son of Levi said, "At the time when Moses ascends to the Heights [upon Sinai], he found that the Holy One Blessed be He (HKBH) was tying crowns on the letters [of the Torah] He [HKBH] said to him, 'Moses, is there no peace-completion in your city?' He [Moses] said before Him, 'Could it be that a servant bestows [a blessing of] peace-completion upon his rabbi?' He said to him, 'You should have helped Me.' Immediately, he said to Him, [as it is written in Numbers 14:17] 'and now, the power of Hashem should please become great as You have spoken.' "
  
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  16:  Resh Lakish said: 17:  Those who are suspicious of innocent people will be smitten in their bodies, as it is written: 18: "But, behold, they will not believe me" (Exodus 4:1).  It was known before the Holy One of Blessing that Israel would believe.  He said to him: 19:  "They are believers, children of believers.  It is you who will end up not believing.  
  26:  From where is the proof?  As it is written: 27:  "And Hashem said to him further, 'Now, put your hand on your chest,' and he put his hand on his chest and when he took it out, behold, his hand was afflicted with tzara'at, as white as snow"
  
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  "...The Holy One, Blessed be He, said: I am unable *** [TO] *** look at a wicked person, i.e., the wicked person does not want to look toward God. And why is the crown of the letter kuf turned toward the reish?..."
  
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  MISHNAH: All holy books may be saved from a fire [on Shabbat], whether they are [publicly] read or not. Even books written in any language [apart from Hebrew], they require storage in a <i>geniza</i>. Why are [these books] not read? To avoid neglect of the <i>Beit Midrash</i>, the House of Study.
  GEMARAH: It was stated: "If they were written as a <i>Targum</i> (the official translation to Aramaic) or in any other language: R. Huna holds that they are not saved from a fire, while R. Hisda holds that they are saved from the fire." For those who claim that these [translations] may be read at all, there is no disagreement, and all agree that they may be saved.  Their disagreement is valid only according to those who claim that [translations] may not be read at all. [According to this claim,] R. Huna holds that they are not saved [from the fire on Shabbat], because they may never be read, while R. Hisda holds  that they are saved, because of [the appearance] of desecration of Holy Scriptures.  [However,] the Mishna stated: "All holy books may be saved from a fire [on Shabbat], whether they are [publicly] read or not, even those written in any language [apart from Hebrew]." Is not "are read" referring to the Prophets, and "not read" referring to Writings, and "even those written in any language" referring to those which may not be read but are still saved? In this case, [the Mishna] contradicts R. Huna.
  Yet R. Huna could reply How do you explain the end [of the sentence in the Mishna] "they require storage in a <i>geniza</i>"? If they have to be saved, why is the <i>geniza</i> even mentioned?? In fact, R. Huna understands [the Mishna] in his way, and R. Hisda understands it in his way. R. Huna understands it in this way: "Whether they are read" refers to the Prophets, and "whether they are not read" refers to the Writings - but only when written in Hebrew. Yet if they are written "in any other language," they are not saved, even though they still deserve to be put in the  <i>geniza</i>. And R. Hisda understands it in this way: "Whether they are read" refers to the Prophets, and "whether they are not read" refers to the Writings, and "even those written in any language" are also saved. [On this issue,] he also said: even the rotten fragments of these [translations] deserve to be placed in a  <i>geniza</i>.
  Another [Tannaitic] source states: "Books written as a <i>Targum</i> (the official translation to Aramaic) or in any other language are saved from a fire [on Shabbat.]" This contradicts R. Huna! R. Huna could reply: The author of this source was of those who claimed that [translations] are [publicly] read. Come and hear [another Tannaitic source]: "If they were written in Egyptian, Median, <i>Ivrit</i>, Elamitic or Greek, even though they may not be read, they are saved from the fire." This contradicts R. Huna! R. Huna could reply: This [corresponds] to a Tannaitic dispute, as it is taught: If they were written as a <i>Targum</i> or in any other language, they are saved from the fire. However, R. Yose says: They are not saved from the fire.
  
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  The wealthy in Israel, whereby do they merit [wealth]? He replied to him Because they give tithes, he replied, as it is written, 'Asser te'asser (Deuteronomy 14,24) [which means], give tithes ['asser] so that thou mayest become wealthy [tith'asser].
  
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     A Beraita taught that Rabbi Yossi bar Yehudah said: two ministering angels escort a person from the synagogue to his home on erev Shabbat: one good and one bad.   And when he comes to his house, if he finds that the candles are lit and the table is set and his bed is made, the good angel will say: "May it be the will of God that it should be this way next Shabbat as well." And the bad angel is forced to answer "amen" against his will. And if it isn't [like this], the bad angel will say: "May it be the will of God that it should be this way next Shabbat as well." And the good angel is forced to answer "amen" against his will.
  
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  Our rabbis taught, "We do not begin [to remove produce] from a storage area [on Shabbat], but he can [remove it to] make a path so that he can enter and exit." "to make a path?" But behold, you said, "We do not begin!" This is what it means to say: "He can make a path with his feet upon his entrance and upon his exit."
  Our rabbis taught, "Gathered produce - when he has begun [to move] it from the eve of Shabbat, it is permissible to supply oneself from it on Shabbat; but if not, it is forbidden to supply oneself from it on Shabbat these are the words of Rabbi Shimon. Rabbi Acha permits [it]." Towards where [is this argument structured]? But rather, I will say, "These are the words of Rabbi Acha, and Rabbi Shimon permits [it].
  It was taught, "How much is the measurement of [produce required to be considered] gathered produce? A <i>letech</i> (approximately 123 liters)."  Rav Nechumi bar Zacharia asked Abbaye, "The measurement of gathered produce is how much?" He said, [back] to him,  "Behold they said the measurement of gathered produce is a <i>letech</i>."
   They inquired of them, "These 'four or five baskets,' that he said - is it, in four or five baskets [that it is permissible, but] more, no? Hence it is preferable to minimize the walking or maybe, it is preferable to minimize the load [and take more trips with smaller containers]?"  
  Come and hear [a proof]: For one taught,  "We remove even four or five baskets of oil jugs or wine jugs." And another one taught,  "In ten or fifteen." Is it not that it is about this that they are arguing? That [one] reasons,  minimizing the walking is preferable, and [one] reasons,  minimizing the load is preferable. 
  No. Since everyone [could reason] minimizing the walking is preferable. And did you reason that, "in ten or fifteen," is referring to baskets? It is referring to jugs! And it is not a difficulty. This one can place one jug in each basket and this one can place two jugs in each basket and this one can place three jugs in each basket, and they are in [jugs of the town] of Harpania.
  They inquired of them,  
     
     
   
      
                
     
   It was taught in a Mishnah: These are the things that people do and enjoy their fruit (interest)  in this world and the principle still is available to them in the world to come. And they are: honoring your mother and father, acts of lovingkindness, making peace between two people and the study of Torah is equal to them all. 
  
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  Gemara: What's an example? Says Rav Safra: Like R. Aba's chicken, for example and says Rav Safra: One time, I went there [Israel] and they fed me some [of R. Abba's chicken], and if it weren't for Rabbi Abba, who gave me three year old wine, I would have been forced to [throw up]
  Rabbi Yochanan spit from Babalonian kutah. Says Rav Yosef: and we spit from Rabbi Abba's chicken. And also says Rav Aza: One time, I went there [Israel] and made Babylonian kutah, and all the sick people of the West asked me for it.
  
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  The Israelites who stood at Mount Sinai, their lustfulness departed; the idolaters, who did not stand at Mount Sinai, their lustfulness* did not depart.  R. Aha son of Raba asked R. Ashi: What about proselytes? Though they were not present, their guiding stars3  were present, as it is written, [I make this covenant... not with you alone,] but with those who are standing here with us this day before the Lord our God and those who are not with us here this day.   *The assertion is that in the Garden of Eden the serpent infected humanity with lustfulness for which the revelation at Sinai and acceptance of the moral teachings of the Torah was an antidote.  
  
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   "And similarly the Eve of Pesach: Rabbi Yochanan says: One can consecrate his Pesach offering on the Sabbath, and his Chagigah offering on Yom Tov. Let us say this [following statement] supports him: "And similarly on the Eve of Pesach in Jerusalem which falls out on the Sabbath, he leaves his cloak by [the animal seller], takes his Pesach offering, and calculates pricing after the holiday. [This is not a support for Rabbi Yochanan], here what are we dealing with? When others are counted with him [as a group] for his Pesach offering, for before [even setting it aside], it is considered consecrated and set. But [that can't be the case, for] don't we teach: "One cannot be counted [for a group] for an animal optimally on a holiday"! It is different in our case [of Pesach], for he is accustomed to doing this, it is as if he was counted already [before the holiday]. But [that shouldn't make a difference,] doesn't Rabbi Hoshiah teach: "One who goes to a shepherd he always goes to, and he gives him a lamb for his Pesach offering, and he consecrates it, [showing that he still must consecrate it]! There too, since he is used to going to him, it is as if he had consecrated it from the start [before the holiday]. But it states that he [must] consecrate it! [No,] that's consecration of the highest Rabbinical level. Did Rabbi Yochanan really say that [one can consecrate these animals]? But rabbi Yochanan said: "The halacha is according to the anonymous Mishna", and it is taught [in a Mishna] "One cannot consecrate, promise the evaluation of oneself, make vows for donation, and setting aside Teruma and Maaser." These were said about holidays, all the more so for the Sabbath! This is not a question, here it is referring to debts where there is a set time for them [such as the Pesach offering], here it is talking about debts that do not have a set time [such as Maaser]. Mishna: One can count his guests and his extra portions [of food] verbally, but not from something written. One can raffle off [portions] with his sons and family members, as long as the intention is not to pit a larger portion against a smaller portion. One may raffle the sacrifices [for the priests] on holidays, but not the meal portions.
  
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  Gemara: What is the reason [that one cannot count from a written document]? Rav Bibi said: It is a rabbinical decree lest one comes to erase. Abaye said: It is a rabbinical decree lest one comes to read ordinary [business] documents. What is the [halachic] difference between them? There is a [halachic] difference between them, where it is written on the wall high up. According to the one who says "lest one comes to erase", we would not be concerned [in this case]. According to the one who says "lest one comes to read...", we would be concerned. And according to the one who says "lest one comes to erase", let him be concerned for "lest one come to read..."! And furthermore,would we not be concerned [in that case] of "lest one comes to erase"? But it is taught [in a Mishna], "One may not read from the light of a lamp, and Rabbah said that even if it is higher than two [human] lengths, even higher than two ox-goads, even higher than ten houses, even in this case, one cannot read," [and so we see that the decree applies no matter how high]! Rather, this is the [halachic] difference between them, where it is written on the wall low down. According to the one who says, "lest one comes to erase", we are concerned. According to the one who says "lest one comes to read...", we are not concerned, a wall and a document will not be confused. And the one who says "lest one comes to read...", let him be concerned of "lest one comes to erase"! Rather, this is the [halachic] difference between them, where it is engraved on a tablet or a board. According to the one who says "lest one comes to erase", we are not concerned. According to the on who says "lest one comes to read...", we would be concerned. And the one who says "lest he comes to erase", let him be concerned of "lest he comes to read..."! If you'll say that [he believes] a tablet or a board would not be confused for a document, but it is taught [in a baraita], "One can count [guests], how many will be inside and how many will be outside, and how many portions will he place before them, [only] from something written upon a wall, but not something written upon a tablet or board"! What is the case? If you say it is something written [in ink on the wall/tablet], what is the difference here [with a wall] or here [with a tablet]? Rather, is it not engraved [on the wall/tablet]? But it states, "something written UPON the wall, but not something written UPON a tablet or board"! Rather, really it is written on a wall, high up [as first suggested]. And your question because of Rabbah, Rabbah is but [a contender] in a Tannaic argument, as it is taught [in a baraita], "One can count his guests and his extra portions verbally, but not from something written. Rav Acha permitted [counting] from something written upon a wall." What is the case? If you say it is on the wall low down, let [Rav Acha] be concerned of "lest on come to erase"! Rather, it is surely on the wall, high up. And learn from it that Rabbah is [a contender] in a Tannaic argument, learn from it. And this Tannaic argument is like another Tannaic argument, as it is taught [in a baraita], "One may not look into a mirror on the Sabbath [lest one feels the need to cut ones hair, and does it despite the Sabbath]. Rabbi Meir permitted a mirror that is set on a wall." Why does it matter if it is set [or not]? Because while [he is trying to find a scissor] he will remember [it is the Sabbath]. If it is not set, he will also remember! [Whether it is set should not make a difference!] Here, we are dealing with a metal mirror, and according to that of Rabbi Nachman, in the name of Rabbah bar Avuha, for Rabbi Nachman said in the name of Rabbah bar Avuha, "Why did they say that a metal mirror is prohibited? Because a person will cut thin hairs using it['s sharp edges]." Our rabbis taught [in a baraita], "Writing that goes under a painting or a bust, it is forbidden to read it on the Sabbath. And the bust itself is forbidden to gaze at even during the week,  as it says, 'Do not turn to idols...' [Leviticus 19:4]." How is this learned? Rabbi Chanin said, "Turn not to that which is from your own minds." "One can raffle off [portions] with his sons..." With his sons and with his household, yes, but with others, no. What is the reason? It is like that of Rav Yehuda in the name of Shmuel, for Rav Yehuda said in the name of Shmuel, "Members of a group [eating together], and who are very strict on each other [as to how much food they lend to each other], are transgressing [the prohibitions of] measuring, weighing, and counting, browwing and repaying on the festival,
  
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  and according to Beit Hillel, even [the prohibition of] interest." If so, his sons and his household as well [should be forbidden for those reasons]! His sons and his household are within the reasoning of Rav Yehuda in the name of Rav, for Rav Yehuda said in the name of Rav, "One is permitted to lend to his sons and his household with interest, so that they can taste the [bitter] taste of interest." If [we allow prohibited actions for educational purposes], pitting a larger portion against a smaller portion [should be permitted] as well [to allow them to taste the bitter taste of gambling]! Yes, indeed [that is correct], and it is missing [words], and this is how it should be taught: One can raffle off [portions] with his sons and his household for the table, even to pit a larger portion against a smaller portion." What is the reason? It is like that of Rav Yehuda in the name of Rav [that this is permitted for educational purposes]. With his sons and his household, yes, but with others, no. What it the reason? Like that of Rav Yehuda in the name of Shmuel, "A larger portion against a smaller portion, it is prohibited [from being raffled off] to others even during the week." What is the reason? Because of [the prohibition of] gambling.
  "Priests can draw lots..." What does it mean, "but not for portions"? Rav Yaakov, son of the daughter of Yaakov, said: [It means] "but not the portions of the [previous] week's [sacrifices] on the festival." That's obvious! [No,] what would you have said? Since it is written, "For your nation is like the priests who fight," [Hosea 4:4] even the portions of the week [should be raffled off] as well [to prevent fights]. It teaches us [that this is not so.] And Rav Yaakov, son of the daughter of Yaakov [also] said: Anyone whose fellow gets punished because of him, is not allowed in to the borders of the Holy One, blessed be He. How do we know this? If you'll say it's because of what's written, "And God said, 'Who will entice Achav, so he will go up and fall at Ramot-Gilad?' and one said this and one said that, and a spirit went out and stood before God, and he said, 'I will entice him'... And he said, 'I will go out and I will be a deceiving spirit in the mouths of all his prophets.' And He said, 'You will entice, and you will be able. Go out and do it.'" [I Kings 22:20-22]. And we say [on that], what is this "spirit"? The spirit of Navot [whom Achav had killed]. And what is this "go out"? Rav said: "Go out from my borders" [thus, the spirit was banned from God's borders because he caused Achav's downfall]. But perhaps over there, the reason was because of that which is written, "He who is deceitful shall not dwell within" [Psalms 101:7]? Rather, [the source of Rav Yaakov's statement is] from here, "You have become sated more from disgrace than from honor. You, too, drink and become of the uncircumcised...." [Habakkuk 2:16]: "You have become sated more from disgrace than from honor": That is Nevuchadnezzar. "You, too, drink and become of the uncircumcised": That is Tzidkiyah [and since he caused Nevuchadnezzar to be punished, he is considered "uncircumcised"]. First of all, the whole verse is referring to Nevuchadnezzar! And furthermore, what should the righteous Tzidkiyah have done for him? For Rav Yehuda said in the name of Rav: "When that wicked man sought to do such [rape] to that righteous man" [and thus, he was forced to punish him]! Rather, [Rav Yaakov's source is] from here, "Punishment to the righteous is not good" [Proverbs 17:26], "not good" can only mean "wicked", [and this applies to the righteous who punish others], and it is written, "For You are not a God Who desires wickedness; evil does not abide with You" [Psalms 5:5]. [Meaning], God, You are righteous, and evil shall not live in Your abode. How does "Chalashim" [in the mishnah] connote "lots"? As it is written, "How have you fallen from heaven, morning star? You have been cut down to earth, you who cast lots [cholesh] on nations" [Isaiah 14:12]. Rabbah bar Rav Huna said: This teaches that [Nevuchadnezzar] would cast lots on the royal staff to figure out which day was theirs for homosexual relations. And it is written, "All of the kings of nations, all of them... [lay in honor, each man to his house]" [Isaiah 14:18]. Rabbi Yochanan said, "That they rested from homosexual relations."
  And Rabbi Yochanan said, "As long as that wicked man lived, not a single creature had joy in its mouth, as it says, "All the land rested, became tranquil, they opened [their mouth] in song," [Isaiah 14:7] implying that until now, there had not been singing.
  And Rav Yitzchak said in the name of Rabbi Yochanan: It is forbidden to stand in the house of that wicked man, as it says, "...and wild goats shall dance there" [Isaiah 13:21]. And Rav Yehuda said in the name of Rav, "When that wicked man sought to do such [rape] to that righteous man, he extended his foreskin 300 cubits, and would twist it around in front of the whole party, as it says, "You have become sated more from disgrace than from honor. You, too, drink and become of the uncircumcised...." [Habakkuk 2:16], "uncircumcised" in numerical value is 300. And Rav Yehuda said in the name of Rav, "When that wicked man went down to hell, all the descenders of hell  trembled. They said, 'Perhaps he has come to rule over them, or to be weak like them,' as it says, "Have you too become weak like us? Have you come to rule over us?" [Isaiah 14:10]. A heavenly voice came out and said, "Whom do you surpass with beauty? Go down with, and you shall be laid with the uncircumcised" [Ezekiel 32:19]. "How the oppressor has ceased! [How] the fury has ceased!" [Isaiah 14:4]. Rav Yehuda said in the name of Rav, "This nation has ceased, which had said
  
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  'Measure it out and bring it [as taxes].'"  And some say,... '[That nation] had said, 'Bring very much, without measure.'
  "Excessive greatness was added to me" [Daniel 4:33].  Rav Yehuda said in the name of Rav Yirmiya bar Abba,  this teaches that he rode on a male lion, with a snake tied to its head, to fulfill that which is said, "And also the beasts of the field I gave to him to serve him" [Jeremiah 27:6]
  Mishna: One may not hire workers on the Sabbath, nor ask his fellow to hire workers for him.  One may not wait at the "techum" border for nightfall [at the end of the Sabbath] so that he can hire workers for himself, nor to gather fruits [as soon as the Sabbath ends]. But one may wait till sunset in order to guard [his field], and [then] to bring in fruits with his hands.  Abbah Shaul said a rule: ... Whatever I can say [for others to do], I can wait til sunset to do.
  Gemara: What's the difference between him and his fellow? [It's obvious that if he can't, he also cannot ask his fellow!] ... Rav Pappa said,... "A non-Jewish fellow." ... Rav Ashi challenged, ... "Asking a non-Jew [to do work on the Sabbath] is a shvut [i.e. a protective prohibition, and so this is obvious that one cannot do this as well as well]!"
  Rather, Rav Ashi said, ... "Even if it is a Jewish fellow, this [Mishna] is teaching us that [although] ... one may not ask his fellow to hire workers for him, he can [hint and] say, 'Let us see if you will stand with me in the evening.'" And who is the Mishna [according to]? It is like that of Rabbi Yehoshua ben Karcha, ... as it is taught [in a Baraita], ... "One may not [hint and] say to his fellow [on the Sabbath to hire him as a worker], 'Let us see if you will stand with me in the evening.' ... Rabbi Yehoshua ben Karcha says, ... 'One may say to his fellow, 'Let us see if you will stand with me in the evening.'" ...
  Rabba bar Bar Chana said in the name of Rabbi Yochanan,...  "The law is like Rabbi Yehoshua ben Karcha." ... And Rabba bar Bar Chana said in the name of Rabbi Yochanan, ... "What is the reasoning of Rabbi Yehoshua ben Karcha? Because it is written, ... '...by not pursuing your affairs and speaking words' [Isaiah 58:13]. ... Speech is prohibited. Thoughts are permitted."
  Rav Acha bar Rav Huna asked about a contradiction to Rava, ... "Did Rabbi Yochanan really say that speech is prohibited but thoughts are permitted, showing that ... thought is not like speech? ... But didn't Rabba bar Bar Chana say in the name of Rabbi Yochanan,...  'It is permitted to think [in learning] in any place except for in the bathhouse and in the bathroom, [showing that thoughts are like speech, by being forbidden in some areas].'" ... It is different there, for we require "and your camp shall be holy" [Deuteronomy 23:15], and there is not [in the case of a bathroom].
  But here too it is written, ... "Forbidden speech [davar] shall not be seen in you" [showing that it is only prohibited while speaking]! ... That [part of the verse] is needed for that of Rav Yehuda, as Rav Yehuda said,...  "One may not say the Shema reading in front of a naked gentile." ...
  Why [specifically] a case of a gentile? Even if it were a Jew, it would also [be forbidden]! ... It was a "not necessary" statement: ... It's not necessary to state that [in front] of a Jew, it is forbidden. ... But for a gentile, since it is written, ... "[lovers] whose members were like the members of donkeys," [Ezekiel 23:20] I would say it would be fine [to say Shema in front of them, like it is fine to say Shema in front of a donkey.] This is teaching us [that they are considered the same]. 
  I'll say that is indeed so [that one can say the Shema because of the verse in Ezekiel]! ... [Why do we dismiss it?] Scripture says,...  "They did not see the nakedness of their father" [Genesis 9:23]. [This verse refers to Noah, a gentile.]
  And is speech really forbidden? ... But Rav Chisda and Rav Hamnuna both said, ... "Calculations for religious purposes is permitted to be calculated on the Sabbath." ... And Rabbi Elazar said,...  "One can decide on charity monies for the poor on the Sabbath."...  And Rav Yaakov bar Idi said in the name of Rabbi Yochanan, ... "One may attend [discussion of] life and death matters, and communal emergencies, and one may go to the synagogue to attend to communal matters, on the Sabbath."...
   And Rav Shmuel bar Nachmeni said in the name of Rabbi Yochanan,  "One may go to theaters, circuses, and business/legal halls to attend to communal matters on the Sabbath." ... And the school of Menashe taught, ... "One may arrange marriages of young girls for engagement on the Sabbath, and for the young boy to teach the book, and to teach a trade." [So we see, speaking about forbidden things is allowed on the Sabbath!]...  Scripture says,...  "...by not pursuing your affairs and speaking words" [Isaiah 58:13], it is your affairs that are prohibited, but heavenly affairs are permitted [to talk about].
  Rav Yehuda said in the name of Shmuel, ... "Calculations of the guests, and of what something [would cost], it is permissible to calculate these on the Sabbath....  It was also taught like this [in a Baraita], ... "Calculations of past [costs], and of what future [costs] will be, it is forbidden from calculating these. Of the guests,
  
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  and of what something would [cost], it is permitted to calculate these." And they contradicted it [from this]: One may calculate costs of unnecessary expenditures, but one may not calculate expenditures that are needed on the Sabbath. How so? One may say to his fellow, "I have hired such and such number of workers for the field." "I have spent such and such amount of dinars for this house." However, one may not say, "I have spent such and such amount, and such and such amount I will spend." [Thus, we see that one may talk about past expenditures!] According to your own reasoning [your own source] itself is difficult! Rather, this one is when one has the wages of the employer with him, and this one is where he does not have the wages of the employer with him.
  One may not wait [at the edge of the techum until nightfall]:
  
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  Mishnah - One should not close the eyes of a dead person on shabbat, nor on a weekday while the soul is departing.   And one who closes while the soul departs - behold this one spills blood.
  Gemara - Our rabbis taught:  ... One who closes him with the departure of the soul - behold this one spills blood.   An analogy: to a lamp that is going out, someone puts his finger on it - immediately it goes out.
  
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  We learned there in a Mishnah, Rebbe Eliezer says Repent (do teshuva) one day before your death The students of Rebbe Eliezer asked him But does a person know which day he will die He said to them All the more so, Let a person repent today, he may die tomorrow, and he will find all his days in penitence 
  
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  It was recorded in Rabbi Joshua ben Levi’s notebook: He who [is born] on the first day of the week [Sunday] shall be a man without one [thing] in him — What does ‘without one [thing] in him’ mean? Shall we say, without one virtue? Surely Rabbi Ashi said: I was born on the first day of the week! Hence it must surely mean, one vice. But Surely Rabbi Ashi said: I and Dimi ben Kakuzta were born on the first day of the week: I am a king (head of the academy) and he is the captain of thieves! Rather it means either completely virtuous or completely wicked. [What is the reason? Because light and darkness were created on that day.] He who is born on the second day of the week will be bad-tempered. What is the reason? Because the waters were divided thereon so will he be estranged from other people through his temper. He who is born on the third day of the week will be wealthy and unchaste. What is the reason? Because herbs were created thereon. (Herbs multiply very rapidly and also continually intermingle with other herbs.) He who is born on the fourth day of the week will be wise and of a retentive memory. What is the reason? Because the luminaries were suspended [thereon]. He who is born on the fifth day of the week will be generous. What is the reason? Because the fish and birds were created thereon. [Which are fed by God’s loving kindness.] He who is born on the eve of the Sabbath will be a seeker. Rabbi Nahman ben Isaac commented: A seeker after good deeds. He who is born on the Sabbath will die on the Sabbath, because the great day of the Sabbath was desecrated on his account. Raba son of Rabbi Shila observed: And he shall be called a great and holy man. Rabbi Hanina said to them, [his disciples]: Go out and tell the son of Levi, Not the constellation of the day but that of the hour is the determining influence. He who is born under the constellation of the sun will be a distinguished (bright and handsome) man: he will eat and drink of his own and his secrets will lie uncovered; if a thief, he will have no success. He who is born under Venus will be wealthy and unchaste [immoral]. What is the reason? Because fire was created therein. He who is born under Mercury will be of a retentive memory and wise. What is the reason? Because it [Mercury] is the sun’s scribe. He who is born under the Moon will be a man to suffer evil, building and demolishing, demolishing and building. eating and drinking that which is not his and his secrets will remain hidden: if a thief, he will be successful. He who is born under Saturn will be a man whose plans will be frustrated. Others say: All [nefarious] designs against him will be frustrated. He who is born under Tzedek [Jupiter] will be a right-doing man [tzaddik] Rabbi Nahman ben Isaac observed: ‘He who is born under Mars will be a shedder of blood. Rabbi Ashi observed: Either a surgeon, a thief, a slaughterer, or a ‘mohel’ (a performer of ritual circumcision). Rabbah said: I was born under Mars. Abaye retorted: You too inflict punishment and kill. It was stated. Rabbi Hanina said: The planetary influence gives wisdom, the planetary influence gives wealth, and Israel stands under planetary influence, (yesh mazal leyisrael). Rabbi Johanan maintained: Israel is immune from planetary influence, (eyn mazal leyisrael).