שבת א׳Shabbat 1

Mishnah

משנה: יְצִיאוֹת הַשַּׁבָּת שְׁתַּיִם שֶׁהֵן אַרְבַּע בִּפְנִים וּשְׁתַּיִם שֶׁהֵן אַרְבַּע בַּחוּץ. בְּאֵי זָה צַד. הֶעָנִי עוֹמֵד בַּחוּץ וּבַעַל הַבַּיִת בִּפְנִים. פָּשַׁט הֶעָנִי אֶת יָדוֹ לִפְנִים וְנָתַן לְתוֹךְ יָדוֹ שֶׁל בַּעַל הַבַּיִת אוֹ שֶׁנָּטַל מִתּוֹכָה וְהוֹצִיא הֶעָנִי חַיָיב וּבַעַל הַבַּיִת פָּטוּר. פָּשַׁט בַּעַל הַבַּיִת אֶת יָדוֹ לַחוּץ וְנָתַן לְתוֹךְ יָדוֹ שֶׁל עָנִי אוֹ שֶׁנָּטַל מִתּוֹכָהּ וְהִכְנִיס בַּעַל הַבַּיִת חַיָיב וְהֶעָנִי פָּטוּר. פָּשַׁט הֶעָנִי אֶת יָדוֹ לִפְנִים וְנָטַל בַּעַל הַבַּיִת מִתּוֹכָהּ אוֹ שֶׁנָּתַן לְתוֹכָהּ וְהוֹצִיא שְׁנֵיהֶן פְּטוּרִין. פָּשַׁט בַּעַל הַבַּיִת אֶת יָדוֹ לַחוּץ וְנָטַל הֶעָנִי מִתּוֹכָהּ אוֹ שֶׁנָּתַן לְתוֹכָהּ וְהִכְנִיס שְׁנֵיהֶן פְּטוּרִין:

MISHNAH: There are two [kinds] of transport on the Sabbath which are four [kinds] inside, and two [kinds] which are four [kinds] outside. How is this? The poor man stands outside and the householder inside. If the poor man stretched out his hand inside and delivered into the householder’s hand or took something from it and brought it outside, the poor man is liable but the householder is not liable. If the householder stretched out his hand outside and delivered into the poor man’s hand or took something from it and brought it inside, the householder is liable but the poor man is not liable. If the poor man stretched out his hand inside and the householder took from it or gave into it and he then took it out, neither is liable. If the householder stretched out his hand outside and the poor man took from it or gave into it and he then took it in, neither is liable.

Halakhah

הלכה: יְצִיאוֹת הַשַּׁבָּת כול׳. מָהוּ שְׁתַּיִם שֶׁהֵן אַרְבַּע. שְׁתַּיִם לְחִייוּב וּשְׁתַּיִם לִפְטוֹר אוֹ אַרְבַּע לְחִיּוּב וְאַרְבַּע לִפְטוֹר. נִישְׁמְעִינָהּ מְן הָדָא. שְׁבוּעוֹת שְׁתַּיִם שֶׁהֵן אַרְבַּע. אָמַר רִבִּי בָּא. תַמָּן כּוּלְּהוֹן לְחִייּוּב. בְּרַם הָכָא חִייּוּב וּפְטוֹר אֲתִינָן מַתְנֵי. הָדָא אָמְרָה. ד׳ לְחִיּוּב וְד׳ לִפְטוֹר. אָמַר רִבִּי יוֹסֵי. מַתְנִיתָא אָמְרָה כֵן. שְׁבוּעוֹת שְׁתַּיִם שֶׁהֵן אַרְבַּע. לֹא לְחִיוּב. וְדִכְוָותָהּ. יְצִיאוֹת הַשַּׁבָּת שְׁתַּיִם שֶׁהֵן אַרְבַּע לְחִיוּב. וְהָא תַנֵּי. דַּלְתוֹת הַהֵיכַל שְׁנַיִם שֶׁהֵן אַרְבַּע. אִית לָךְ לְמֵימַר. לֹא לְחִיּוּב וְלֹא לִפְטוֹר. נִיתְנֵי. שְׁנֵים עָשָׂר פְּטוֹר. לֹא אֲתִינָן מִיתְנֵי אֶלָּא פְטוֹר שֶׁהוּא כְנֶגֶד חִייוּב. אָמַר רִבִּי חִיָיא בָּר אַבָּא. מָהוּ הָהֵן פְּטוֹר דְּתַנִּינָן הָכָא. מוּתָּר. אָמַר רִבִּי יוֹסֵי. עָנִי וְעָשִׁיר אֶחָד הֵן וּמָנוּ אוֹתָן חֲכָמִים שְׁנַיִם. הַכְנָסָה וְהוֹצָאָה אֶחָד הֵן וּמָנוּ אוֹתָן חֲכָמִים שְׁנַיִם. יְצִיאוֹת הַשַּׁבָּת אֵין הַכְנָסָה בִכְלָל. הַמּוֹצִיא מֵרְשׁוּת לִרְשׁוּת אֵין הַמַּכְנִיס בִכְלָל. נִישְׁמְעִינָהּ מִן הָדָא. דָּמַר רִבִּי יָסָא בְשֵׁם רִבִּי יוֹחָנָן. הִכְנִיס חֲצִי גְרוֹגֶרֶת וְהוֹצִיא חֲצִי גְרוֹגֶרֶת חַיָיב. מְנַיִין שֶׁהוֹצָאָה קְרוּיָה מְלָאכָה. רִבִּי שְׁמוּאֵל בַּר נַחְמָן בְשֵׁם רִבִּי יוֹנָתָן שָׁמַע לָהּ מִן הָדָא. וַיְצַו מֹשֶׁה וַיַּעֲבִירוּ קוֹל בַּמַּחֲנֶה לֵאמֹר אִישׁ וְאִשָּׁה אַל יַעֲשׂוּ עוֹד מְלָאכָה לִתְרוּמַת הַקּוֹדֶשׁ וַיִּכָּלֵא הָעָם מֵהָבִיא. נִמְנְעוּ הָעָם מִלְּהוֹצִיא מִבָּתֵּיהֶן וְלִיתֵּן לַגִּיזְבָּרִים. רִבִּי חִזְקִיָּה בְשֵׁם רִבִּי אִלָא. אֲפִילוּ הַכְנָסָה אַתְּ שְׁמַע מִינָּהּ. כְּשֵׁם שֶׁנִּמְנְעוּ הָעָם מִלְּהוֹצִיא מִבָּתֵּיהֶן וְלִיתֵּן לַגִּיזְבָּרִין כָּךְ נִמְנְעוּ הַגִּזְבָּרִין מִלְּקַבֵּל מִיָּדָן וּלְהַכְנִיס לַלִּישְׁכָּה. רִבִּי חִזְקִיָּה בְשֵׁם רִבִּי אָחָא שָׁמַע כּוּלְּהֹן מִן הָדֵין קִרְיָיא. לֹא תוֹצִיאוּ מַשָּׂא מִבָּתֵּיכֶם בְּיוֹם הַשַּׁבָּת וְכָל מְלָאכָה לֹא תַעֲשׂוּ.

HALAKHAH: “Export on the Sabbath,” etc. What means “two which are four”? Two which are four for liability and two which are four for no liability, or four for liability and four for no liability? Let us hear from the following: “There are two kinds of oaths which are four kinds.” Rebbi Abba said, there all are about liability, but here we come to state both liability and no liability. This implies four of liability and four of no liability. Rebbi Yose said, the Mishnah says so, “there are two kinds of oaths which are four kinds,” not because of liability? And similarly, “there are two kinds of export on the Sabbath which are four kinds,” because there is liability. But was it not stated, “the doors of the Temple hall were two which are four?” Can you say, liability and no liability? Should we state twelve cases of no liability? We only come to state cases of no liability which correspond to cases of liability. Rebbi Ḥiyya bar Abba said, what is this “no liability” which we stated here? Permitted! Rebbi Yose said, the poor man and the rich man are one but the Sages counted them as two. Bringing in or taking out are one but the Sages counted them as two. Taking out on the Sabbath does not include bringing in; if one exports from one domain to the other, does this not include the one who imports? Let us hear from the following, as Rebbi Yasa said in the name if Rebbi Joḥanan: Somebody who brings in half the size of a dried fig and takes out half the size of a dried fig is liable. And from where that taking out is called work? Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan understood it from the following: Moses ordered, they made a public proclamation in the camp as follows, men or women should no longer do work to contribute to the sanctuary. The people refrained from taking objects out from their houses to give them to the collectors. Rebbi Ḥizqiah in the name of Rebbi Ila: You even understand bringing in from this. Just as the people refrained from taking objects out of their houses to give to the collectors so the collectors did not accept anything from them to bring into the office. Rebbi Ḥizqiah in the name of Rebbi Aḥa understood everything from the following: do not bring out any load from your houses on the Sabbath day, and perform no work.

רִבִּי יָסָא בְשֵׁם רִבִּי יוֹחָנָן. הִכְנִיס חֲצִי גְרוֹגֶרֶת וְהוֹצִיא חֲצִי גְרוֹגֶרֶת חַיָיב. מַה דָמַר רִבִּי יוֹחְנָן דְּלָא כְּרִבִּי יוֹסֶה. דְּתַנֵּי. הוֹצִיא חֲצִי גְרוֹגֶרֶת וְחָזַר וְהוֹצִיא חֲצִי גְרוֹגֶרֶת בְּהֶעֱלֵם אֶחָד חַיָיב. בִּשְׁנֵי הֶעֱלֵימוֹת פָּטוּר. רִבִּי יוֹסֵי אוֹמֵר. בְּעֶלֵם אֶחָד בִּרְשׁוּת אֶחָד חַיָיב. בְּעֶלֶם אֶחָד בִּשְׁתֵּי רְשׂוּיוֹת אוֹ בִשְׁנֵי הֶעֱלֵימוֹת בִּרְשׁוּת אֶחָד פָּטוּר. וְקַשְׁיָין. אִילּוּ הוֹצָאה וְהוֹצָאָה אֵינָן מִצְטָרְפוֹת כְּרִבִּי יוּסֶה לֹא כָל שֶׁכֵּן הַכְנָסָה וְהוֹצָאָה. הֲוֵי מַה דָמַר רִבִּי יוֹחְנָן דְּלָא כְּרִבִּי יוּסֵי.

Rebbi Yasa in the name of Rebbi Joḥanan: If one brought in half a dried fig and took out half a dried fig he is liable. What Rebbi Joḥanan said does not follow Rebbi Yose, as it was stated: “If one took out half a dried fig and again took out half a dried fig during one period of oblivion, he is liable; during different periods of oblivion he is not liable. Rebbi Yose said, during one period of oblivion and one domain he is liable, during one period of oblivion and two domains or during two periods of oblivion and one domain he is not liable.” We find this difficult. If two different transorts do not combine following Rebbi Yose, a fortiori also not bringing in and taking out? Therefore what Rebbi Joḥanan said could not follow Rebbi Yose.

אָמַר רִבִּי אִילָא. לֹא סוֹף דָּבָר שָׁנֵי פְתָחִים פְּתוּחִים לִשְׁתֵּי פַּלַטִיּוֹת. אֶלָּא אֲפִילו פְתוּחִין לְפַלָטִיַת אַחַת אוֹף רִבִּי יוֹסֵי מודֶה. דְּרִבִּי יוֹסֵי מְדַמֵּי רְשׁוּיוֹת לְהֶעֱלֵימוֹת לְחִיּוּב. כְּמַה דְּרִבִּי יוֹסֵי מְדַמֵּי רְשׁוּיוֹת לְהֶעֱלֵימוֹת לִפָטוֹר כָּךְ מְדַמֶּה רְשׁוּיוֹת לְעֱלֵימוֹת לְחִייוב. שֶׁאִם הוֹצִיא כִגְרוֹגֶרֶת בְּפֶתַח זֶה וְכִגְרוֹגֶרֶת בְּפֶתַח זֶה כְעֶלֵם אֶחָד שֶׁמָּא אֵינוֹ חַיָיב שְׁתַּיִם.

Rebbi Ila said, not only if two doors open to two public roads but even if they open to the same public road will Rebbi Yose agree, for Rebbi Yose compares domains to periods of oblivion in matters of liability. Just as Rebbi Yose compares domains to periods of oblivion in absence of liability so Rebbi Yose compares domains to periods of oblivion in matters of liability. For if he took out the volume of a dried fig through this door and the volume of a dried fig through that door in one period of oblivion is he not liable twice?

אָמַר רִבִּי יוּדָן. רִבִּי יוֹסֵי מְדַמֶּה רְשׁוּיוֹת לַאֲכִילַת פְּרָסִיִים. שֶׁאִם אָכַל חֲצִי זַיִת בְּתוֹךְ כְּדֵי אֲכִילַת פְּרָס הַזֶּה וַחֲצִי זַיִת בְּתוֹךְ כְּדֵי אֲכִילַת פְּרָס הַזֶּה שֶׁמָּא אֵינוֹ פָטוּר. אָכַל כַּמָּה זֵיתיִם בְּכַמָּה פְרָסִים בֶּעֶלֵם אֶחָד אֵינוֹ חַיָיב אֶלָּא אַחַת.

Rebbi Yudan said, Rebbi Yose compares domains to eating slices. For if one ate the volume of half an olive during the time needed to eat one slice and another volume of half an olive in the time needed to eat another slice, is he not free from liability? If one ate several volumes of olives during several times needed to eat a slice in one period of forgetting, he is liable only once.

רַבָּנִין דְּקַיְסָרִין אָמְרִין. עַד דְּאַתְּ מְדַמֵּי לָהּ לַחֲלָבִים דַּמִּינָהּ לַשַּׁבָּת. שֶׁאִם אָרַג חוּט אֶחָד בְּתוֹךְ בֶּגֶד הַזֶּה וְחוּט אֶחָד בְּתוֹךְ בֶּגֶד זֶה שֶׁמָּא אֵינוֹ פָטוּר. אָרַג כַּמָּה חוּטִין בְּכַמָּה בְגָדִים בֶּעֶלֵם אֶחָד אֵינוֹ חַיָיב אֶלָּא אַחַת.

The rabbis of Caesarea say, before you compare this to fat, compare it to the rules of Sabbath itself. For if one was weaving one thread on this piece of cloth and weaving one thread on that piece of cloth, is he not free from liability? If he wove several threads on several pieces of cloth in one period of oblivion he is liable only once.

רִבִּי יוּסֵי בְשֵׁם רִבִּי יוֹחָנָן. הַמּוֹצִיא אֵינוֹ חַיָיב עַד שֶׁיַּנִּיחַ. רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רִבִּי יוֹחָנָן. עַד שֶׁיִּטּוֹל וְעַד שֶׁיַּנִּיחַ. רִבִּי זְעִירָא בָעֵי. עַד שֶׁיִּטּוֹל עַל מְנָת לְהָנִיחַ. נָטַל לֶאֱכוֹל וְנִמְלָךְ לָהָנִיחַ לֹא. הָוֵי (חַיָיב) מַה דָמַר רִבִּי יוֹחָנָן דְּלֹא כְּרִבִּי יוֹסֵי. דְּתַנֵּי. הוֹצִיא חֲצִי גְרוֹגֶרֶת וְהִנִּיחָהּ וְחָזַר וְהוֹצִיא חֲצִי גְרוֹגֶרֶת. אִם הִנִּיחָהּ בְּתוֹךְ ד׳ אַמּוֹת לָרִאשׁוֹנָה חַיָיב. וְאִם לָאו פָּטוּר. רִבִּי יוֹסֵי אוֹמֵר. אִם הֶעֱבִירוֹ דֶּרֶךְ עָלֶּיהָ חַיָיב. וְאִם לָאו פָּטוּר. רִבִּי יוֹסֵי עֲבִיד הַמְהַלֵּךְ כְּמַנִּיחַ. כְּמָה דְּרִבִּי יוֹסֵי עֲבִיד הַמְהַלֵּךְ כְּמַנִּיחַ לְחִייוּב כָּךְ הוּא עֲבִיד הַמְהַלֵּךְ כְּמַנִּיחַ לִפְטוֹר. כֵּיוָן שֶׁהוֹצִיאָהּ נַעֲשֶׂה כְמוֹ שֶׁהִנִּיחָהּ שָׁם וִיהֵא פָטוּר. תִּיפְתָּר שֶׁהָיְתָה נְתוּנָה בְּתוֹךְ ד׳ אַמּוֹת. כְּהָדָא דְתַנֵּי. וְאִם לָאו פָּטוּר. אָמַר רָבָא בַּר בְּרֵיהּ דְּרַב פַּפַּי. תִּיפְתָּר שֶׁהָיָה הַפֶּתַח רָחָב חָמֵשׁ אַמּוֹת וְהוֹצִיא אַחַת לְכָאן וְאַחַת לְכָאן. וַהֲרֵי לֹא הוֹצִיא את הַשְּׂנִיָּה בְתוֹךְ ד׳ אַמּוֹת לָרִאשׁוֹנָה.

Rebbi Yose in the name of Rebbi Joḥanan: The one who takes out is not liable until he put it down. Rebbi Jacob bar Aḥa in the name of Rebbi Joḥanan: Unless he take up and put down. Rebbi Zeˋira required, unless he take it up with the intention to put it down. Not if he lifted it to eat and then changed his mind to put it down. What Rebbi Joḥanan said does not follow Rebbi Yose, as it was stated: “If he took out half the volume of a dried fig and put it down, and then took out another volume of half a dried fig. If he put it down within four cubits of the first piece he is liable, otherwise he is not liable. Rebbi Yose said, if he transported it over it, he is liable, otherwise he is not liable.” Rebbi Yose considers the person walking as if he was putting down. Just as Rebbi Yose considers the person walking as if he was putting down for liability so he considers the person walking as if he was putting down for non-liability. When he took it out he is considered having put it down; then he should be free from liability. Explain it if it was put down within four cubits [of the door], as it was stated, “otherwise he is not liable.” Rebbi Abba the son of Rebbi Pappaeus said, explain it if the door was five cubits wide and he brought one out on this side, the other on the other side. Then the second was not taken out within four cubits of the first.

תַּמָּן תַּנִּינָן. רִבִּי מֵאִיר אוֹמֵר. אִם הָיְתָה שַׁבָּת וְהוֹצִיאוֹ. אָמְרוּ לוֹ. אֵינוֹ הַשֵּׁם. שֶׁזֶּה חַיָיב מִשּׁוּם מְהַלֵּךְ וְזֶה חַיָיב מִשּׁוּם מַנִּיחַ. מַנֵּי אָמְרוּ לוֹ. רִבִּי יוֹסֵי. מִחְלְפָה שִׁיטָּתֵיהּ דְּרִבִּי יוֹסֵי. תַּמָּן לָא עֲבַד הַמְהַלֵּךְ כְּמַנִּיחַ וָכָה עֲבִיד הַמְהַלֵּךְ כְּמַנִּיחַ. אָמַר רִבִּי יוּדָן. תִּיפְתָּר שֶׁהָיָה מוּטָּל עַל הָאַסְקוּפָּה מִקְצָתוֹ בִּפְנִים וּפִיו לַחוּץ וּפָשַׁט יָדוֹ וּנְטָלָהּ וַאֲכָלָהּ. וַהֲרֵי לֹא הִילֵּךְ.

There, we have stated: “Rebbi Meïr says, if it was a Sabbath and he carried it out. They told him, it is not the category.” Because this one is liable because of walking and that one is liable because of putting down. Who is “they said to him”? Rebbi Yose! The argument of Rebbi Yose is inverted. There, he does not consider the person walking equal to one who was putting down but here he is considering the person walking equal to one who was putting down! Rebbi Yudan said, explain it that he was laying on the threshold partially inside, his mouth outside, when he stretched out his hand, took it, and ate it. Then he did not walk.

אָמַר רִבִּי יַנַּאי. בָּלַע חֲצִי זַיִת והִקִּיאוֹ וְחָזַר וּבְלָעוֹ חַיָיב. הִכְנִיס חֲצִי גְרוֹגֶרֶת וְחָזַר וְהוֹצִיאָהּ פָּטוּר. מַה בֵינָהּ לְבֵין קַדְמִיָיתָא. תַּמָּן נֶהֱנֶה חִיכּוֹ בִכְזַיִת. בְּרַם הָכָא לֹא נִתְעַסֵּק בֵּכִגְרוֹגֶרֶת שְׁלֵימָה. אָמַר רִבִּי יוֹסֵי. פְּעָמִים שֶׁהוּא מִתְעַסֵּק בִּגְרוֹגֶרֶת שְׁלֵימָה וְהוּא פָטוּר. הֵיךְ עֲבִידָא. הוֹצִיא חֲצִי גְרוֹגֶרֶת וְהִנִּיחָהּ וְחָזַר וְהוֹצִיא חֲצִי גְרוֹגֶרֶת וְלֹא הִסְפִּיק לְהַנִּיחָהּ עַד שֶׁנִּשְׂרְפָה הָרִאשׁוֹנָה. וַהֲרֵי נִתְעַסֵּק בִּגְרוֹגֶרֶת שְׁלֵימָה וְהוּא פָטוּר. בְּגִין מְדַמְיָיתָהּ לַחֲלָבִין וְהוּא עֲבַד כֵּן.

Rebbi Yannai said, one who swallowed half the volume of an olive, then threw it up, and again swallowed it, is liable. But one who brought in half the volume of a dried fig and took it out again, is not liable. What is the difference between this and the first one? There his palate enjoyed the volume of an olive, but here he never dealt with a full volume of a fig. Rebbi Yose said, sometimes a person may be dealing with a full volume of a fig and not be liable. How is this possible? He took out half of the volume of a dried fig, put it down, again took out half of the volume of a dried fig, but did not manage to put it down before the first one was burned. He was dealing with a full volume of a fig but is not liable. Because he compared it to forbidden fat he contrived this.

אָמַר רִבִּי יוֹחָנָן. הַמּוֹצִיא מֵרְשׁוּת הָיָּחִיד לִרְשׁוֹת הָרַבִּים דֶּרֶךְ כַּרְמְלִית חַיָיב מִן הַמּוֹצִיא לַאֳחָרָיו. מִן הָדָא. הַמִּתְכַּוֵּין לְהוֹצִיא לְפָנָיו וּבָא לוֹ לַאֲחַרָיו פָּטוּר. לַאֲחַרָיו וּבָא לוֹ לְפָנָיו חַיְָָיב. וְאֶיפְשַׁר שֶׁלֹּא יֵעָשֶׂה בֵינוֹ לְבֵין הַכּוֹתֵל כַּרְמְלִית. אָמַר רִבִּי יוֹסֵי. תִּיפְתָּר שֶׁהָיוּ פָנָיו הֲפוּכוֹת לַכּוֹתֶל וּמַשּׂוֹאוֹ לְאַחֲרָיו וּבְכָךְ יָצָא מַשּׂוֹאוֹ תְחִילָּה. רִבִּי חִיָיה בַּר אַבָּא בְעָא קוֹמֵי רִבִּי מָנָא. וְזוֹ לֹא דֶּרֶךְ הוֹצָאָה הִיא. אָמַר לֵיהּ. שֶׁכֵּן כַּתָּפַיָיא אוּמְנַיָּא עָבְדִין כֵּן. וֵיידָא אָמְרָה דָא. דָּמַר רִבִּי אָחָא רִבִּי מַיְישָׁא בְשֵׁם רִבִּי יוֹחָנָן. הַמּוֹצִיא אוֹכְלִים וּנְתָנָן עַל הָאַסְקוּפָּה. וְהָא אַסְקוּפָּה לָאו כַּרְמְלִית הִיא. וּבְאִישׁ לְרִבִּי יוֹסֵי דְלָא אָמְרָהּ מִן גַּרְמֵיהּ.

Rebbi Joḥanan said, if one exports from a private domain to the public domain through karmelit, he is liable because of him who carries on his back, from the following: “One who intends to carry on his front but it turns out that he carried on his back is not liable. On his back and he carried on his front he is liable.” For it is impossible that between him and the wall should not karmelit be created. Rebbi Yose said, explain it that his face was turned to the wall and his load on his back and so his load exited first. Rebbi Ḥiyya bar Abba asked before Rebbi Mana: But this is not a usual way of carrying out! He told him, professional porters act in this way. But the following implies it, as Rebbi Aḥa, Rebbi Maisha said in the name of Rebbi Joḥanan: “If one carries out foodstuffs and puts them on the threshold.” Is the threshold not karmelit? Rebbi Yose was sorry that he had not said this himself.

רַב הוּנָא בְשֵׁם רַב. הַכֹּל מוֹדִין בְּזוֹרֵק שֶׁהוּא חַיָיב. דִּבְרֵי הַכֹּל הוּא שֶׁאֵין אֲוֵיר כַּרְמְלִית כְּמַמָּשָׁהּ. וּמַה פְלִיגִין. בְּמוֹצִיא. בֶּן עַזַּאי פוֹטֵר. וַחֲכָמִים מְחַיְיבִין. בֶּן עַזַּאי עֲבַד הַמְהַלֵּךְ כְּמֵנִיחַ. וְרַבָּנִין לָא עָבְדֵי מְהַלֵּךְ כְּמֵנִיחַ. רַב חִסְדָּא שָׁאַל לְרַב הוּנָא. עַל דַּעְתֵּיהּ דְּבֶן עַזַּאי. אֵין אָדָם מִתְחַיֵיב בְּתוֹךְ אַרְבַּע אַמּוֹת לְעוֹלָם. מִכֵּיוָן שֶׁהוֹצִיאָן נַעֲשֶׂה כְּמוֹ שֶׁהִנִּיחָהּ עַל כָּל אַמָּה וָאַמָּה וִיהֵא פָטוּר.

Rav Huna in the name of Rav: Everybody agrees that for throwing one is liable. It is everybody’s opinion that the air space over karmelit is not like its essence. Where do they disagree? If one carries out. Ben Azzai declares him not liable but the Sages declare him liable. Ben Azzai makes the person walking as if he was putting down but the Sages do not make the person walking as if he was putting down. Rav Ḥisda asked Rav Huna: In Ben Azzai’s opinion nobody ever could become liable for four cubits! Since when he transported something, it is made as if he put it down within every cubit; he should be not liable.

רַב יְהוּדָה בְשֵׁם רַב. הַכֹּל מוֹדִין בְּמוֹצִיא שֶׁהוּא פָטוּר. דִּבְרֵי הַכֹּל הוּא שֶׁהַמְהַלֵּךְ כְּמֵנִיחַ. וּמַה פְלִיגִין. בְּזוֹרֵק. בֶּן עַזַּאי פוֹטֵר וַחֲכָמִים מְחַיְיבִין. בֶּן עַזַּאי עֲבַד אֲוֵיר כַּרְמְלִית כְּמַמָּשָׁהּ וְרַבָּנִן לָא עָבְדִין אֲוֵיר כַּרְמְלִית כְּמַמָּשָׁהּ.

Rav Jehudah in the name of Rav: Everybody agrees that for carrying out one is not liable. It is everybody’s opinion that walking counts as if one was putting down. Where do they disagree? If one is throwing, for Ben Azzai declares him not liable but the Sages declare him liable. Ben Azzai considers the air space over karmelit like its essence but the Sages consider the air space over karmelit not like its essence.

מַתְנִיתָא מְסַיְיעָא לְדֵין וּמַתְנִיתָא מְסַיְיעָא לְדֵין. מַתְנִיתָא מְסַיְיעָא לְרַב הוּנָא. הָיָה עוֹמֵד בִּרְשׁוּת הָרַבִּים וְזָרַק לְדִיר אוֹ לְסַהַר דֶּרֶךְ כַּרְמְלִית חַיָיב. וְאִם הוֹצִיא פָטוּר. מַתְנִיתָא מְסַיְיעָא לְרַב יְהוּדָה. הַמּוֹצִיא אוֹכְלִין וּנְתָנָן עַל הָאַסְקוּפָּה בֵּין שֶׁחָזַר וְהוֹצִיאָן בֵּין שֶׁהוֹצִיאָן אַחֵר פָּטוּר. שֶׁלֹּא עָשָׂה מְלַאכְתָּן בְּבַת אַחַת. הָא אִם עָשָׂה מְלַאכְתָּן בְּבַת אַחַת חַיָיב. בֶּן עַזַּאי אוֹמֵר. אֲפִילוּ עָשָׂה מְלַאכְתּוֹ בַת אַחַת פָּטוּר. וְהָא תַנִּינָן. רִבִּי מֵאִיר אוֹמֵר. אִם הָיְתָה שַׁבָּת וְהוֹצִיאוֹ. וְאָמְרוּ לוֹ. אֵינוֹ הַשֵּׁם. שֶׁזֶּה חַיָיב מִשּׁוּם מְהַלֵּךְ וְזֶה חַיָיב מִשּׁוּם מֵנִיחַ. עַל דַּעְתֵּיהּ דְּרַב הוּנָא דְּלֹא כְבֶן עַזַּאי. עַל דַּעְתֵּיהּ דְּרַב יְהוּדָה דְּלֹא כְבֶן עַזַּאי וּדְלֹא כְרַבָּנִן. אָמַר רִבִּי חִינְנָא. מָנוּ אָמְרוּ לוֹ. חֲכָמִים. שֶׁהֵן בְּשִׁיטַּת בֶּן עַזַּאי.

A baraita supports one and a baraita supports the other. A baraita supports Rav Huna: If he was standing in the public domain and threw over karmelit into a stable or corral, he is liable; but if he carried it he is not liable. A baraita supports Rebbi Jehudah: “If one carries out foodstuffs and puts them on the threshold; whether he or another person then carries it out, he is not liable since the work was not performed in one step.” Therefore if the work was completed in one step he would be liable. Ben Azzai said, even if be completed the work at one time he would not be liable. But did we not state: “Rebbi Meïr says, if it was Sabbath and he carried it out. They told him, it is not the category.” Because this one is liable because of walking and that one is liable because of putting down. In the opinion of Rav Huna one is not following Ben Azzai. In the opinion of Rav Jehudah one follows neither Ben Azzai nor the Sages. Rebbi Ḥinena said, who is:they said to him”? The Sages who follow Ben Azzai.

רִבִּי יוֹחָנָן בָּעֵי. הָיָה עוֹמֵד בִּרְשׁוֹת הָרַבִּים וְזָרַק וְקִידֵּם וּקְלָטָהּ. מָהוּ. וְלָאו מַתְנִיתָא הִיא. קְלָטָהּ אַחֵר קְלָטָהּ כֶּלֶב אוֹ שֶׁנִּשְׂרְפָה. פָּטוּר. רִבִּי שְׁמוּאֵל בְשֵׁם רִבִּי זְעִירָא. בְּחוֹטֵף כֵּן. הָא אִם קָלָט חַיָיב. מַה בֵין נָחָה לָאָרֶץ לְנָחָה לְתוֹךְ יָדוֹ. תַּמָּן לָמָּה הוּא חַיָיב. תַּמָּן הוּא זָרַק וְאַחֵר קִיבֵּל. בְּרַם הָכָא הוּא זָרַק הוּא קִיבֵּל. וּתְהֵא פְשִׁיטָא לֵיהּ שֶׁהוּא פָטוּר. אִילּוּ זָרַק בִּימִין וְהוֹצִיא וְקָלַט בִּשְׂמֹאל שֶׁמָּא אֵינוֹ חַיָיב מְִן הָדֵין פִּיו. וּפִיו לָאו כְּאַחֵר הוּא. וָכָא שְׂמֹאלוֹ כְאַחֵר הוּא. אָמַר רִבִּי יוּדָן. פְּשִׁיטָא לֵיהּ לְרִבִּי יוֹחָנָן שֶׁזָּרַק בִּימִין וְקָלַט בִּשְׂמֹאל שֶׁהוּא חַיָיב. וּמַה צְרִיכָה לֵיהּ. בְּזוֹרֵק בִּימִין וְקָלַט בִּימִין. רַבָּנִין דְּקַיְסָרִין. רִבִּי שַׁמַּי בְשֵׁם רִבִּי אָחָא. אֲפִילוּ זָרַק בִּימִין וְקָלַט בִּשְׂמֹאל צְרִיכָה לֵיהּ חַיָיב. אִין תֵּימַר פִּיו. וּפִיו כֵּיוָן שֶׁאֲכָלָהּ כְּאַחֵר הִיא. בְּרַם הָכָא יָדוֹ כְאַחֵר הוּא. רִבִּי מָנָא בָעֵי. מֵעַתָּה הוֹצִיא כִגְרוֹגֶרֶת בִּשְׁתֵּי יָדָיו יְהֵא פָטוּר מִשּׁוּם שְׂנַיִם שֶׁעָשׂוּ מְלָאכָה אַחַת. אָמַר לֵיהּ רִבִּי חִיָיא בַּר אָדָא. וָדָא הִיא בַּעֲשׂוֹתָהּ. וְלֹא כֵן תַּנֵּי. יָחִיד שֶׁעֲשָׂאָהּ חַיָיב. שְׁנַיִם שְׁלֹשָׁה שֶׁעָשׂוּ פְטוּרִין.

Rebbi Joḥanan asked: If he was standing in the public domain, threw, and then caught it, what? Is that not a Mishnah, “if another person caught it, a dog caught it, or it was burned, he is not liable”? Rebbi Samuel in the name of Rebbi Zeˋira: So it is if he snatches; therefore if he caught it he is liable. What is the difference between its coming to rest on the ground to coming to rest in his arm? There, why is he liable? There he threw and another one received it but here he threw, he received it. Should it be obvious for him that he is not liable? Would he not be liable because of his mouth if he threw with his right hand and received with his left? Is his mouth not like another person? Here, his left hand should be like another person. Rebbi Yudan said, it is obvious to Rebbi Joḥanan that he is liable if he threw with his right hand and received with his left. What was his problem? If he threw with his right and and received with his right hand. The rabbis of Caesarea, Rebbi Shammai in the name of Rebbi Aḥa: He is in doubt whether he is liable even if he threw with his right hand and received with his left. If you want to say “his mouth”, his mouth is like another person since he ate it; but is here his hand like another person? Rebbi Mana asked, if this be so, then even if he exported the volume of a dried fig in both hands he should be not liable because of one action executed by two persons! Rebbi Ḥiyya bar Ada said to him, is that when he did it? But was it not stated: An individual who acted is liable, two or three who acted are not liable.

אָמַר רִבִּי יוֹחָנָן. הָיָה עוֹמֵד בִּרְשׁוּת הָרַבִּים וְקָלַט גְּשָׁמִים מֵאֲוֵיר מְחִיצוֹת וְהוֹצִיא. חַיָיב. רִבִּי בּוּן בַּר חִיָיא בְשֵׁם רִבִּי זְעִירָא. בַּחוֹטֵף כֵּן. הָא אִם קָלַט פָּטוּר. מַה בֵין נָתָן לוֹ אַחֵר מַה בֵין נָתְנוּ לוֹ שָׁמַיִם. אַתְיָיא כְרִבִּי. דְּרִבִּי עֲבַד אֲוֵיר מְחִיצוֹת כְּמַמָּשָׁהּ.

Rebbi Joḥanan said, if somebody was standing in the public domain, collected rain from the airspace of walls and carried it out, he is liable. Rebbi Abun bar Ḥiyya in the name of Rebbi Zeˋira, it is so if he grabbed it, but if he collected it he is not liable. What is the difference between whether another person gave him or if Heaven gave? It follows Rebbi, for Rebbi made the airspace of walls like their substance.

הָיָה עוֹמֵד בִּפְנִים וְיָדוֹ מְלֵיאָה פֵירוֹת פְּשׁוּטָה לַחוּץ וְקִדֵּשׁ עָלָיו הַיּוֹם אָסוּר לַהֲחֲזִירָהּ. רִבִּי אָחָא בְשֵׁם רִבִּי בָּא. כְּמָאן דָּמַר. אָסוּר לָהִשְׁתַּמֵּשׁ בַּאֲוֵיר עֲשָׂרָה. אִית תַּנָּיֵי תַנֵּי. מוּתָּר. הֲווּן בָּעֵיי מֵימַר. מָאן דָּמַר מוּתָּר. בְּשֶׁיֵּשׁ שָׁם רוֹחַב אַרְבָּעָה. וּמָאן דָּמַר אָסוּר בְּשֶׁאֵין שָׁם רוֹחַב אַרְבָּעָה. אַמָר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. בֵּין זֶה וּבֵין זֶה אָסוּר. כְּמָאן דָּמַר. אָסוּר לְהִשְׁתַּמֵּשׁ בַּאֲוֵיר עֲשָׂרָה. מַיי כְדוֹן. מָאן דָּמַר. אָסוּר. לְמַטָּה מֵעֲשָׂרָה. וּמָאן דָּמַר מוּתָּר. לְמַעֲלָה מֵעֲשָׂרָה.

If he was standing inside and his hand full of produce was stretched to the outside when the day became holy he is forbidden to take it back. Rebbi Aḥa in the name of Rebbi Abba: following him who said that it is forbidden to use the space below ten [hand-breadths]. There are Tannaim who state, it is permitted. They wanted to say, he who says it is permitted if there was four [cubits] of space; but he who says it is forbidden if there was not four [cubits] of space. Rebbi Yose ben Rebbi Abun said, in both cases (it is forbidden) it follows him who said that it is forbidden to use the space below ten [hand-breadths]. What about it? He who says it is forbidden below ten [hand-breadths]; he who says it is permitted, above ten [hand-breadths].

הֶעָנִי חַיָיב וּבַעַל הַבַּיִת פָּטוּר. רַב יְהוּדָה בְשֵׁם שְׁמוּאֵל. וְהִיא שֶׁתְּהֵא יָדוֹ שֶׁלְּעָנִי בְּתוֹךְ עֲשָׂרָה לַקַּרְקַע. אָמַר רִבִּי זְעִירָא. בְּרָחוֹק מִן הַכּוֹתֶל ד׳. אֲבָל אִם אֵינוֹ רָחוֹק מִן הַכּוֹתֶל אַרְבָּעָה כַּרְמְלִית הוּא. רִבִּי לָּעְזָר בְּשֵׁם רִבִּי שִׁמְעוֹן כַּרְסָנָה. בְּשֶׁהָיוּ פָנָיו הֲפוּכוֹת לַפְּלַטְיָא. אֲבָל אִם הָיוּ פָנָיו הֲפוּכוֹת לַכּוֹתֶל כַּרְמְלִית הִיא.

Mishnah: “The poor man is liable but the householder is not liable.” Rav Jehudah in the name of Samuel: Only if the poor man’s hand is within ten hand-breadths from the ground. Rebbi Zeˋira said, if he is distant four [hand-breadths] from the wall. But if he is not distant four [hand-breadths] from the wall, it is karmelit. Rebbi Eleazar in the name of Rebbi Simeon Karsanah: If his face was turned towards the public road. But if his face was turned towards the wall it is karmelit.

רִבִּי חִסְדָּא בְשֵׁם אַשִּׁי. קָנֶה נָעוּץ בִּרְשׁוּת הָרַבִּים גָּבוֹהַּ עֲשָׂרָה טְפָחִים. הַמִּשְׁתַּמֵּשׁ מִתּוֹכוֹ לִרְשׁוּת הָרַבִּים וּמֵרְשׁוּת הָרַבִּים לְתוֹכוֹ חַיָיב. רַב אָמַר. תַּרְכּוֹס שֶׁהוּא עוֹמֵד בִּרְשׁוּת הָרַבִּים גָּבוֹהַּ עֲשָׂרָה טְפָחִים וְרוֹחַב ד׳. הַמִּשְׁתַּמֵּשׁ מִתּוֹכוֹ לִרְשׁוּת הָרַבִּים וּמֵרְשׁוּת הָרַבִּים לְתוֹכוֹ חַיָיב. תַּנֵּי רִבִּי הוֹשַׁעְיָה. מְנוֹרָה שֶׁהִיא עוֹמֶדֶת בִּרְשׁוּת הָרַבִּים גָּובְהָהּ עֲשָׂרָה וּפִירְחָהּ אַרְבָּעָה. הַמִּשְׁתַּמֵּשׁ מִתּוֹכָהּ לִרְשׁוּת הָרַבִּים וּמֵרְשׁוּת הָרַבִּים לְתוֹכָהּ חַיָיב. אָמַר רִבִּי מָנָא. לֹא סוֹף דָּבָר מְנוֹרָה. אֶלָּא אֲפִילוּ קָנֶה בִּרְשׁוּת הָרַבִּים גָּבוֹהַּ עֲשָׂרָה טְפָחִים וְטַבֻּלָה נְתוּנָה בְרֹאשׁוֹ. הַמִּשְׁתַּמֵּשׁ מִתּוֹכוֹ לִרְשׁוּת הָרַבִּים וּמֵרְשׁוּת הָרַבִּים לְתוֹכוֹ חַיָיב.

Rebbi Ḥisda in the name of Ashi: If a stick stuck in the public domain ten hand-breadths high, anybody who uses anything from in it into the public domain or from the public domain into it is liable. Rav said, a leather container which stands in the public domain, ten hand-breadths high and four wide; anybody who uses anything from in it into the public domain or from the public domain into it is liable. Rebbi Hoshaia stated: “A candelabra which stands in the public domain, ten hand-breadths high and its flower four [wide]; anybody who uses anything from in it into the public domain or from the public domain into it is liable.” Rebbi Mana said, not only a candelabra but even a stick stuck in the public domain ten hand-breadths high with a tablet fixed to its head, anybody who uses anything from in it into the public domain or from the public domain into it is liable.

מְנַיִין לְמַעֲלָה מֵי׳ שֶׁהִיא רְשׁוּת אֲחֶרֶת. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. וְנוֹעַדְתִּי לְךָ שָׁם וְדִבַּרְתִּי אִתְּךָ מֵעַל הַכַּפּוֹרֶת אֲשֶׁר עַל אָרוֹן הָעֵדוּת מִבֵּין שְׁנֵי הַכְּרֻבִים. וְכָתוּב. אַתֶּם רְאִיתֶם כִּי מִן הַשָּׁמַיִם דִּיבַּרְתִּי עִמָּכֶם. מַה דִיבּוּר שֶׁנֶּאֱמַר לְהַלָּן רְשׁוּת אֲחֶרֶת אַף דִּיבּוּר שֶׁנֶּאֱמַר כָּאן רְשׁוּת אֲחֶרֶת. וַאֲרוֹן לֹא תִשְׁעָה טְפָחִים הוּא. דְּבֵית רִבִּי יַנַּאי אָמְרֵי. וְכַפּוֹרֶת טֶפַח. רִבִּי זְעִירָא בָעֵי. מְנַיִין לַכַּפּוֹרֶת שֶׁהוּא טֶפַח. תַּנָּא רִבִּי חֲנַנְיָה בַּר שְׁמוּאֵל. כָּל הַכֵּלִים שֶׁהָיוּ בַמִּקְדָּשׁ נָתְנָה הַתּוֹרָה מִידַּת אָרְכוּ וְרוֹחְבוֹ וְנָתְנָה שִׁיעוּר קוֹמָתָן. חוּץ מִן הַכַּפּוֹרֶת שֶׁנָּתְנָה הַתּוֹרָה מִידַּת אוֹרְכָהּ וְרָחְבָּהּ וְלֹא נָתְנָה שִׁיעוּר קוֹמָתָהּ. תְּלַמְּדֶינָּהּ מִכְּלִי קָטָֹוֹן שֶׁבַּמִּקְדָּשׁ. וְעָשִׂיתָ לּוֹ מִסְגֶּרֶת טֹפַח סָבִיב. מַה כָאן טֶפַח אַף כָּאן טֶפַח. אוֹ אֵינוֹ אֶלָּא וְעָשִׂיתָ זֵר זָהָב לְמִסְגַּרְתּוֹ סָבִיב. מַה כָאן כָּל שֶׁהוּא אַף כָּאן כָּל שֶׁהוּא. מַאי כְדוֹן. רַב אָחָא בַּר יַעֲקֹב אוֹמֵר. פְּנֵי. וְאֵין פְּנֵי פָּחוּת מִטֶּפַח.

From where that higher than ten [hand-breadths] is a different domain? Rebbi Abbahu in the name of Rebbi Simeon ben Laqish: There I shall make My Appearance to you, and I shall speak to you from above the cover (which is on the Ark of the Covenant) from between the two Cherubim. And it is written, you have seen that from Heaven I spoke to you. Since speech mentioned there is from another domain, also speech mentioned here is from another domain. But is the Ark not nine hand-breadths? In the House of Rebbi Yannai they said, the cover was one hand-breadth. Rebbi Zeˋira asked, from where that the cover was one hand-breadth? Rebbi Ḥananiah bar Samuel stated, for all the vessels in the Sanctuary the Torah gave the measure of length and width, and gave the measure of its height. Except for the cover where the Torah gave the measure of length and width, but did not give the measure of its height. Therefore we shall learn it from the smallest vessel in the Sanctuary, you shall make for it a frame of one hand-breadth all around. Since there it was one hand-breadth, so also here one hand-breadth. But maybe it is only make a golden wreath as its frame all around? Since there it is a minimal size, so here also a minimal size. What about it? Rav Aḥa bar Jacob said, face. There is no face less than a hand-breadth.

רִבִּי יוּסֵי בָעֵי. אִילּוּ מִגְדָּל שֶׁהָיָה עוֹמֵד בְּתוֹךְ הַבַּיִת גָּבוֹהַּ כַּמָּה. שֶׁמָּא אֵינוֹ מוּתָּר לְהִשְׁתַּמֵּשׁ מִתּוֹכוֹ לַבַּיִת וּמִן הַבַּיִת לְתוֹכוֹ. אֶלָּא בְשָׁעָה שֶׁהָיָה מְרַבֵּעַ לָהֶן אֶת הָרוּחוֹת אֲנָן קַיָימִין. נִיחָא כְמָאן דְּאָמַר. בָּאַמַּת שִׁשָּׁה. בְּרַם כְּמָאן דְּאָמַר. בָּאַמַּת חֲמִשָּׁה. וָאָרוֹן לָאו שִׁבְעָה טְפָחִים וּמֶחֱצָה הוּא. רִבִּי יַעֲקֹב בַּר אָחָא אָמַר. דְּבֵית רִבִּי יַנַּאי וְרִבִּי שִׁמְעוֹן בֶּן יוֹצָדָק. חַד יְלִיף לָהּ מִן אָרוֹן. וְחוֹרָנָה יְלִיף לָהּ מִן הָעֲגָלוֹת. וְלָא יָדְעִין מָאן יְלִיף לָהּ מִן אָרוֹן וּמָאן יְלִיף לָהּ מִן עֲגָלוֹת. מִסְתַּבְּרָא דְּבֵית רִבִּי יַנַּאי יְלִיפִין לָהּ מִן אָרוֹן. דְּבֵית רִבִּי יַנַּאי אָמְרִין. וְכַפּוֹרֶת טֶפַח. רִבִּי שִׁמְעוֹן בֶּן יוֹצָדָק יְלִיף לָהּ מִן הָעֲגָלוֹת. רִבִּי זְעִירָא בָעֵי. מְנַיִין לָעֲגָלוֹת שֶׁהֵן גְּבוֹהוֹת עֲשָׂרָה. אָמַר רִבִּי יוֹסֵה. וַאֲפִילוּ תֹאמַר גְּבוֹהוֹת עֲשָׂרָה. וְלֹא כֵן תַּנֵּי רִבִּי נְחֶמְיָה. צָב כְּמִין קַמָרֳסְטָא הָיוּ. אִילּוּ חוֹר בִּרְשׁוּת הָרַבִּים גָּבוֹהַּ עֲשָׂרָה וְרָחַב אַרְבָּעָה. שֶׁמָּא אֵינוֹ אָסוּר לְהִשְׁתַּמֵּשׁ מִתּוֹכוֹ לִרְשׁוּת הָרַבִּים וּמֵרְשׁוּת הָרַבִּים לְתוֹכוֹ. אֶלָּא בְשָׁעָה שֶׁהָיוּ מוֹשִׁיטִין אֶת הַקְּרָשִׁים מִזּוֹ לָזוֹ תְּרוּטוֹת הָיוּ.

Rebbi Yose asked, if there were a very high chest standing in a house, would it not be permitted to use anything from in it into the house or from the house into it? But we are dealing when it was indicating to them the geographic directions. This is understandable for him who said, a cubit of six [hand-breadths]. But for him who said, a cubit of five hand-breadths? Would the Ark not be seven and one half hand-breadths? Rebbi Jacob bar Aḥa said, the House of Rebbi Yannai and Rebbi Simeon ben Yoṣadaq. One learns it from the Ark, but the other learns it from the wagons. We do not know who learned it from the Ark and who learned in from the wagons. It is reasonable that the House of Rebbi Yannai learned it from the Ark since the House of Rebbi Yannai said, the cover was one hand-breadth. Rebbi Simeon ben Yoṣadaq learns if from the Wagons. Rebbi Zeˋira asked, from where that the Wagons were ten [hand-breadths] high? Rebbi Yose said, and even if you said that they were ten high, did not Rebbi Neḥemiah state that the Freight Wagons were like a cupola? If there was a hole in the public domain ten deep and four wide, would it no be forbidden to use anything from in it into the public domain or from the public domain into it? But when they were transferring the planks from one to the other they were straight.

שְׁנֵיהֶן פְּטוּרִין. רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם חִזְקִיָּה רַבָּנִן בְּשֵׁם רִבִּי יוֹחָנָן. מִשֵּׁם שְׁנַיִם שֶׁעָשׂוּ מְלָאכָה אַחַת. רַב שָׁאַל לְרִבִּי. נָתַן לוֹ אֶחָד חֲבִילָה עַל כְּתֵיפוֹ וְשָׁכַח וְהוֹצִיאָהּ. בְּמַחְזוֹרָה תִּנְיָינָא. אָמַר לֵיהּ. חַיָיב. שֶׁאֵינָהּ דּוֹמָה לְאוֹתָהּ. סָבַר רִבִּי. כֵּיוָן שֶׁעָקַר אֶת רַגְלָיו כְּמוֹ שֶׁעָקַר אֶת הַחֵפֶץ. עַל דַּעְתֵּיהּ דְּרִבִּי. הָיָה עוֹמֵד בִּרְשׁוּת הָרַבִּים וְזָרַק וְקִידֵּם וּקְלָטָהּ לִרְשׁוּת הַיָּחִיד מָהוּ. וְלֹא רִבִּי הוּא. דְּרִבִּי עֲבַד אֲוֵיר מְחִיצוֹת כְּמַמָּשָׁן. לֹא צוֹרְכָה דְלֹא הָיָה עוֹמֵד בִּרְשׁוּת הַיָּחִיד וְזָרַק וְקִידֵּם וּקְלָטָהּ לִרְשׁוּת הָרַבִּים מָהוּ. אַשְׁכַּח תַּנֵּי. רִבִּי פּוֹטֵר עַד שָׁעָה שֶׁתָּנוּחַ.

“Neither is liable.” Rebbi Jacob bar Aḥa in the name of Ḥizqiah, the rabbis in the name of Rebbi Joḥanan: In the category of two people performing one work. Rav asked Rebbi, if another person put a bundle on his back, when he forgot and brought it out? On the occasion of the second repetition he told him, he is liable because it does not compare to this. Rebbi is of the opinion that when he started to walk it is as if he had taken up the object. In the opinion of Rebbi, if he stood in the public domain and threw but ran and caught it in a private domain, what? But is that not Rebbi since Rebbi made the airspace enclosed by walls like its essence? It is only necessary in case he stood in the private domain and threw but ran and and caught it in a public domain, what? It was found stated: Rebbi declares him not liable until the moment it comes to rest.

אָמַר רִבִּי אָבוּן. רִבִּי וּבֶן עַזַּאי וְרִבִּי עֲקִיבָה שְׁלָשְׁתָּן אָמְרוּ דָבָר אֶחָד. רִבִּי עֲבַד אֲוֵיר מְחִיצוֹת כְּמַמָּשָׁן. בֶּן עַזַּאי עֲבַד אֲוֵיר כַּרְמְלִית כְּמַמָּשָׁהּ. רִבִּי עֲקִיבָה עֲבַד אֲוֵיר רְשׁוּת הָרַבִּים כְּמַמָּשָׁהּ.

Rebbi Abun said, Rebbi, Ben Azzai, and Rebbi Aqiba, all three said the same. Rebbi made the airspace enclosed by walls like its essence. Ben Azzai made the airspace enclosed by karmelit like its essence. Rebbi Aqiba made the airspace over public domain like its essence.

אַרְבַּע רְשׁוּיוֹת לַשַּׁבָּת. רְשׁוּת הַיָּחִיד רְשׁוּת הָרַבִּים וְכַרְמְלִית וּמְבוּאוֹת שֶׁאֵינָן מְפוּלָשִׁין. וְאֵי זֶהוּ רְשׁוּת הַיָּחִיד. חָרִיץ שֶׁהוּא עָמוֹק עֲשָׂרָה וְרָחַב אַרְבָּעָה. וְגָדֵר שֶׁהוּא גָבוֹהַּ עֲשָׂרָה וְרָחַב אַרְבָּעָה. זוֹ הִיא רְשׁוּת הַיָּחִיד גְּמוּרָה. וְאֵי זוֹ רְשׁוּת הָרַבִּים גְּמוּרָה. אִיסְטְרַטְיָיא וּפַלַטֵּיָא וּמִדְבָּר וּמְבוּאוֹת הַמְפוּלָשִׁין. אֵין מוֹצִיאִין מֵרְשׁוּת הַיָּחִיד לִרְשׁוּת הָרַבִּים וְלֹא מַכְנִיסִין מֵרְשׁוּת הָרַבִּים לִרְשׁוּת הַיָּחִיד. וְאִם הוֹצִיא אוֹ הִכְנִיס שׁוֹגֵג חַיָיב חַטָּאת. מֵזִיד חַיָיב כָּרֵת וְנִסְקָל. אֶחָד הַמּוֹצִיא וְאֶחָד הַמַּכְנִיס אֶחָד הַמּוֹשִׁיט וְאֶחָד הַזּוֹרֵק. יָם וּבִקְעָה וְאִיסְטְוָוה וְאַסְקוּפָּה וְכַרְמְלִית אֵינָן לֹא רְשׁוּת הָרַבִּים וְלֹא רְשׁוּת הַיָּחִיד. וְאֵין נוֹשְׂאִין וְנוֹתְנִין בָּהֶן וְאִם נָשָׂא וְנָתַן בָּהֶן פָּטוּר.

“There are four kinds of domain on the Sabbath: Private domain, public domain, karmelit, and dead-end streets. What is private domain? A ditch ten deep and four wide, or a wall ten high and four wide; this is completely private domain. And what is completely public domain? A street, a wide road, desert, and passages open at both ends. One does not export from a private to a public domain nor import from a public to a private domain. If somebody exported or imported in error he is liable for a purification sacrifice; intentionally he is liable for extirpation or is stoned, whether he exports or imports, or lifts or throws. An ocean, or a valley, or a platform, or a threshold, or karmelit are neither public nor private domain; one does not carry there but if one carried he is not liable.”

אָמַר רַב יוֹסֵף. אַף אֲנָן תַּנִּינָן כּוּלְּהֹן. יָם. דְּתַנִּינָן תַּמָּן. הַזּוֹרֵק בַּיָּם אַרְבַּע אַמּוֹת פָּטוּר. לֹא סוֹף דָּבָר אַרְבַּע אַמּוֹת בַּיָּם. אֶלָּא אֲפִילוּ זוֹרֵק בְּכָל הַיָּם פָּטוּר. שֶׁכָּל הַיָּם נִקְרָא כַרְמְלִית. בִּקְעָה. דְּתַנִּינָן. הַבִּקְעָה בִּימוֹת הַחַמָּה רְשׁוּת הַיָּחִיד לַשַּׁבָּת וּרְשׁוּת הָרַבִּים לַטּוּמְאָה. וּבִימוֹת הַגְּשָׁמִים רְשׁוּת (הַיָּחִיד) [הָרַבִּים] לְכָאן וּלְכָאן. אִם אוֹמֵר אַתְּ. רְשׁוּת הַיָּחִיד לְכָאן וּלְכָאן. לֹא תְהֵא טְעוּנָה הַקָּפַת כְּלֵי בְהֵמָה. וְתַנִּינָן. הִקִּיפוּהָ כְּלֵי בְהֵמָה מְטַלְטְלִין בְּתוֹכָהּ. אִסְטְוָוה. דְּתַנִּינָן. וְכֵן גְּשָׁרִין הַמְפוּלָּשִׁין מְטַלְטְלִין תַּחְתֵּיהֶן בַּשַּׁבָּת. דִּבְרֵי רִבִּי יְהוּדָה. וַחֲכָמִים אוֹסְרִין. אַסְקוּפָּה. דְּתַנִּינָן. הַמּוֹצִיא אוֹכְלִין וּנְתָנָן עַל הָאַסְקוּפָּה. בֵּין שֶׁחָזַר וְהוֹצִיאָן בֵּין שֶׁהוֹצִיאָן אַחֵר. פָּטוּר. שֶׁלֹּא עָשָׂה מְלַאכְתּוֹ בְּבַת אֶחָת. הָא אִם עָשָׂה מְלַאכְתּוֹ בְּבַת אֶחָת חַיָיב. בֶּן עַזַּאי אוּמֵר. אֲפִילוּ אִם עָשָׂה מְלַאכְתּוֹ בְּבַת אֶחָת פָּטוּר. כַּרְמְלִית. תַּנֵּי רִבִּי חִיָיא. כַּרְמֶל. רַךְ מָלֵא. אֵינוֹ לֹא לַח וְלֹא יָבֵשׁ אָלָּא בֵינוֹנִי. וְהָכָא אֵינָהּ לֹא רְשׁוּת הָרַבִּים וְלֹא רְשׁוּת הַיָּחִיד אֶלָּא כַרְמְלִית. אֵי זוֹ הִיא כַרְמְלִית. רִבִּי יָסָא בְשֵׁם רִבִּי יוֹחָנָן. כְּגוֹן חָנוּתֵיהּ דְּבַר יוּסְטִינֵי. חָצֵר שֶׁלְּרַבִּים וּמְבוּאוֹת שֶׁאֵינָן מְפוּלָשִׁין אִם עִירְבוּ מוּתָּרִין. וְאִם לֹא עִירְבוּ אֲסוּרִין.

Rav Joseph said, in fact we have stated all of these. The sea as we have stated there: “One who in the sea throws four cubits is not liable.” Not only in the sea four cubits, but even if he throws the entire length of the sea he is not liable, for the entire sea is called karmelit. A valley as we have stated: “A valley during the dry season is private domain for the Sabbath but public domain for impurity. During the rainy season it is (private) [public] domain for both.” If you say private domain for both it should not need surrounding by animals’ gear, but we have stated: “If they surrounded it by animals’ gear one carries in the interior.” A platform, as we have stated: “And similarly one carries under open bridges on the Sabbath, the words of Rebbi Jehudah; but the rabbis forbid.” A threshold, as we have stated: “If one carries out foodstuffs and puts them on the threshold; whether he or another person then carries it out, he is not liable since the work was not performed in one step.” Therefore if the work was completed in one step he would be liable. Ben Azzai said, even if he completed the work at one time he would not be liable. Karmelit. Rebbi Ḥiyya stated: karmel “soft full”, neither moist nor dry but average. And here it is neither public nor private domain but karmelit. What is karmelit? Rebbi Yasa in the name of Rebbi Joḥanan, for example the store of Bar Justinus. A multi-party courtyard and dead-end streets: if there is an eruv they are permitted, but if no eruv was made they are forbidden.

רִבִּי זְעִירָה בְשֵׁם רַב יְהוּדָה רִבִּי זְעִירָא בְשֵׁם רַב חִינְנָא בְשֵׁם רַב חֲנִינָה. סִימְטִיּוֹת שֶׁבֵּין הְעֲמוּדִים נִידוֹנִין כְּכַרְמְלִית. רִבִּי שְׁמוּאֵל בַּר חִיָיה בַּר יְהוּדָה בְשֵׁם רִבִּי חֲנִינָה. פִּירְחֵי הָעֲמוּדִים נִידּוֹנִין כְכַרְמְלִית. לָכֵן צְרִיכָה בִּגְבוֹהִין שְׁלֹשָׁה. חִיָיה בְרֵיהּ דְּרַב. כָּל הַמְעַכֵּב דְּרִסָה בִּרְשׁוֹת הָרַבִּים נִידוֹנִין כְּכַרְמְלִית. רַבָּנִן דְּקַיְסָרִין אָמְרִין. אֲפִילוּ קוֹצִין אֲפִילוּ זְכוּכִית. לָכֵן צְרִיכָה בְּשֶׁאֵינָן גְּבוֹהִין שְׁלֹשָׁה.

Rebbi Zeˋirah in the name of Rav Jehudah; Rebbi Zeˋira in the name of Rav Ḥinena in the name of Rebbi Ḥanina: landings between pillars are judged as karmelit. Rebbi Samuel bar Ḥiyya bar Jehudah in the name of Rebbi Ḥanina: The flowers of the pillars are considered karmelit. There it is necessary that they be higher than three [hand-breadths]; Ḥiyya the son of Rav: Anything which hinders access in the public domain is considered karmelit. The rabbis of Caesarea say, even thistles, even glass. This is necessary if they are not three [hand-breadths] high.

וְאָמַר רִבִּי יוֹסֵה. אִיסְקוּפָּה שֶׁאָמְרוּ רְחָבָה אַרְבָּעָה וְאֵינָהּ גְּבוֹהָה עֲשָׂרָה. אִין תֵּימַר. גְּבוֹהָה עֲשָׂרָה וּרְחָבָה אַרְבָּעָה. רְשׁוּת בִּפְנֵי עַצְמוֹ הוּא. אִין תֵּימַר. גְּבוֹהָה עֲשָׂרָה וְאֵינָהּ רְחָבָה אַרְבָּעָה. הָדָא דָּמַר רַב חִסְדָּא בְשֵׁם אַסִּי. קָנֶה נָעוּץ בִּרְשׁוּת הָרַבִּים גָּבוֹהַּ עֲשָׂרָה טְפָחִים מוּתָּר לְכָאן וּלְכָאן. וּבִלְבַד שֶׁלֹּא יַחֲלִיף. אֶלָּא כֵן אֲנָן קַיָימִין. בְּשֶׁאֵינָהּ לֹא רְחָבָה אַרְבָּעָה וְלֹא גְבוֹהָה עֲשָׂרָה.

And Rebbi Yose said: The threshold about which they spoke is four wide but not ten high. If you would say, ten high and four wide, it is a domain by itself. If you would say, ten high but not four wide, that is what Rav Ḥisda said in the name of Assi: If a stick stuck in the public domain ten hand-breadths high, it is permitted both ways on condition that he not exchange. But we must deal with the case that it is neither four wide nor ten high.

אִיסְקוּפָּה שֶׁלִּפְנֵי הַפֶּתַח. אֲחֵרִים אוֹמְרִים. כָּל זְמַן שֶׁהַפֶּתַח פָּתוּחַ כּוּלָּהּ כְּלִפְנִים. נָעוּל כּוּלָּהּ כִּלְחוּץ. מָה אֲנָן קַיָימִין. אִם בִּמְקוּרָה אֲפִילוּ נָעוּל כּוּלָּהּ כְּלִפְנִים. אִם בְּשֶׁאֵינָהּ מְקוּרָה אֲפִילוּ פָּתוּחַ כּוּלָּהּ כִּלְחוּץ. אֶלָּא כֵן אֲנָן קַיָימִין. בְּשֶׁחֶצְיָיהּ מְקוּרָה וְחֶצְיָיהּ אֵינָהּ מְקוּרָה. מָהוּ נָעוּל כּוּלָּהּ כִּלְחוּץ. מוּתָּר לְהִשְׁתַּמֵּשׁ מִתּוֹכָהּ לַחוּץ וּמִן הַחוּץ לְתוֹכָהּ. בְּשֶׁהָיָה בַפֶּתַח חוֹר אָסוּר לְהִשְׁתַּמֵּשׁ מִתּוֹכָהּ לַחוֹר וּמִן הַחוֹר לְתוֹכָהּ. רִבִּי נָתָן אוֹמֵר. נָעוּל כּוּלָּהּ כִּלְחוּץ. פָּתוּחַ חֶצְיָיהּ כְּלִפְנִים וְחֶצְיָיהּ כִּלְחוּץ. וְלֹא כֵן סָבְרִנָן מֵימַר. אַסְקוּפָּה אַרְבָּעָה מֵאַחַר שֶׁיִּנְעַל הַפֶּתַח כּוּלָּהּ כִּלְחוּץ. אַף כְּשֶׁהַפֶּתַח פָּתוּחַ חֶצְיָיהּ כְּלִפְנִים וְחֶצְיָיהּ כִּלְחוּץ.

A threshold in front of the door; others say whenever the door is open it is entirely inside, when it is locked it is entirely outside. What are we dealing with? If it is roofed even when it is locked it is entirely inside, if it is not roofed even when it is open it is entirely outside. But we must deal with the case that it is partially roofed and partially not roofed. What does it mean, when it is locked it is entirely outside? It is permitted for use from it to the outside and from the outside to it. If there was a hole in the door it is forbidden for use from it to the hole and from the hole to it. Rebbi Nathan says, when it is locked it is entirely outside; when it is open it is partially inside and partially outside. And that is what we wanted to say; a threshold of four when the door is locked is entirely outside, also when the door is open it is partially inside and partially outside.

Mishnah

משנה: לֹא יֵשֵׁב אָדָם לִפְנֵי הַסַּפָּר סָמוּךְ לַמִּנְחָה עַד שֶׁיִּתְפַּלֵּל. לֹא יִכָּנֵס לֹא לַמֶּרְחָץ וְלֹא לַבּוּרְסְקִי לֹא לוֹכַל וְלֹא לָדִין. אִם הִתְחִילוּ אֵין מַפְסִיקִין. מַפְסִיקִין לְקִרִיַת שְׁמַע וְאֵין מַפְסִיקִין לִתְפִילָּה:

MISHNAH: A person should not sit before the barber close to the time of afternoon prayers unless he has prayed. Nor should one enter the bathhouse or the tannery, nor start eating, nor sit in judgment; if they started they should not interrupt. One interrupts for the recitation of the Shema ˋ but not for prayer.

Halakhah

הלכה: מתני׳ לֹא יֵשֵׁב אָדָם לִפְנֵי הַסַּפָּר כול׳. אֲנָן תַּנִּינָן. סָמוּךְ לַמִּנְחָה. תַּנֵּי רִבִּי חִיָיה. סָמוּךְ לַחֲשֵׁיכָה. מַתְנִיתִין צְרִיכָה לְמַיתְנִיתֵיהּ דְּרִבִּי חִיָיה. מַתְנִיתֵיהּ דְּרִבִּי חִיָיה צְרִיכָה לְמַתְנִיתִין. אִילּוּ תַנָּא רִבִּי חִיָיה וְלָא תַנִּינָן אֲנָן הֲוִינָן אָמְרִין. לֹא אָמַר אֶלָּא חֲשֵׁיכָה. הָא מִנְחָה לֹא. הֲוֵי צוֹרְכָה לְמַתְנִיתִין. או אִילּוּ תַנָּא רִבִּי חִיָיה וְלָא תַנִּינָן אֲנָן הֲוִינָן אָמְרִין. כּוּלְּהֹן דְּתַנִּינָן מִנְחָה. מִנְחָה. וְכֻלְּהֹן דְּתַנִּינָן חֲשֵׁיכָה. חֲשֵׁיכָה. מִן מַה דְתַנִּינָתָהּ מִנְחָה וְתַנִּתָהּ רִבִּי חִיָיה רוֹבָה חֲשֵׁיכָה. הָדָא אָמְרָה. אֲפִילוּ חֲשֵׁיכָה דְתַנִּינָן דְּבַתְרָהּ מִנְחָה הִיא. רִבִּי חֲנַנְיָה בֶּן אֲחוֹי דְרַב הוֹשַׁעְיָה אָמַר. מַתְנִיתִין בָּעֲמֵי הָאָרֶץ. מִן מַה דְתַנֵּי רִבִּי חִיָיה. בַּחֲבֵירִין. רַבָּנִן דְּקַיְסָרִין אָמְרִין. מַתְנִיתִין כְּרִבִּי יְהוּדָה. מִן מַה דְתַנֵּי רִבִּי חִיָיה כְרַבָּנִן.

HALAKHAH: Mishnah: “A person should not sit before the barber,” etc. We have stated “close to the afternoon prayers.” Rebbi Ḥiyya stated, close to darkness. Our Mishnah needs Rebbi Ḥiyya’s baraita and Rebbi Ḥiyya’s baraita needs our Mishnah. If Rebbi Ḥiyya had stated rather than we, we would have said that he means exactly darkness but not the afternoon prayers. Therefore our Mishnah is necessary. But if Rebbi Ḥiyya had stated rather than we, we would have said that everywhere “afternoon prayers” is stated it means afternoon prayers, and everywhere “darkness” is stated it means darkness. Since we stated “afternoon prayers” and Rebbi Ḥiyya stated “darkness”, this implies that “darkness” stated later refers to the time of afternoon prayers. Rebbi Ḥananiah the son of Rav Hoshaia’s brother said, our Mishnah refers to the vulgar, what Rebbi Ḥiyya stated to fellows. The rabbis of Caesarea say our Mishnah is following Rebbi Jehudah, what Rebbi Ḥiyya stated follows the rabbis.

לִפְנֵי הַסַּפָּר סָמוּךְ לַמִּנְחָה עַד שֶׁיִּתְפַּלֵּל. לֹא יִכָּנֵס לַמֶּרְחָץ. הַתְחָלַת הַסַּפָּר אֵי זוֹ הִיא. מִשֶּׁיַּתְחִיל לְגַלֵּחַ. וְהָתַנֵּי. יָשַׁב לוֹ לְגַלֵּחַ. בָּאוּ וְאָמְרוּ לוֹ. מֵת אָבִיו. הֲרֵי זֶה מַשְׁלִים אֶת רֹאשׁוֹ. אֶחַד הַמְגַלֵּחַ וְאֶחָד הַמִּתְגַּלֵּחַ. לֹא אַתְיָא אֶלָּא מִשֶּׁיִתְעַטֵּף בְּלוֹנְטִית.

“Before the barber close to the time of afternoon prayers unless he had prayed. Nor should one enter a bathhouse.” What is the start of hair-dressing? When he starts cutting the hair. But did we not state, if he sat down to have his hair cut and they came and told him that his father had died, he finishes [grooming] his head, whether it was the person grooming or the one being groomed. It is done only when he is wrapped in the shoulder cloth.

הַתְחָלַת הַמֶּרְחָץ אֵי זוֹ הִיא. רִבִּי זְרִיקָן בְּשֶׁם רִבִּי חֲנִינָא אָמַר. מִשֶׁיַּתִּיר חֲגוֹרוֹ. רַב אָמַר. מִשֶׁיַּתִּיר מִנְעֲלוֹ. כְּהָדָא רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי הֲוָה יְלִיף שְׁמַע פַּרְשָׁתָה מִן בַּר בְּרֵיהּ בְּכָל עֲרוֹבַת שׁוּבָּא. חַד זְמַן אִינְשִׁי. וְעָאַל מִיסְחֵי בְּהָהֵן דֵּימוֹסִין דְּטִיבֵּרְיִאָ. וַהֲוָה מִסְתַּמֵּיךְ עַל כְּתַפְתֵּיהּ דְּרִבִּי חִיָיא בַּר בָּא. אִינְהַר דְּלָא שְׁמַע פַּרְשָׁתֵיהּ מִן בַּר בְּרֵיהּ וְחָזַר וּנְפַק לֵיהּ. מָה הֲוָה. רִבִּי דְּרוֹסַי אָמַר. סָךְ הֲוָה. רִבִּי לָעְזָר בֵּירִבִּי יוֹסֵי אוֹמֵר. שָׁלִיחַ מָנוֹי הֲוָה. אָמַר לֵיהּ רִבִּי חִיָיא בַּר בָּא. וְלֹא כֵן אַלְפַּן רִבִּי. אִם הִתְחִילוּ אֵין מַפְסִיקִין. אָמַר לֵיהּ. חִיָיה בְנִי. קַלָּה הִיא בָעֵינֶיךָ. שֶׁכָּל הַשּׁוֹמֵעַ פַּרְשָׁה מִן בֶּן בְּנוֹ כְּאִילּוּ הוּא שׁוֹמְעָהּ מֵהַר סִינַי. וּמַה טַעֲמָא. וְהוֹדַעְתָּם לְבָנֶיךָ וְלִבְנֵי בָנֶיךָ. יוֹם אֲשֶׁר עָמַדְתָּ לִפְנֵי יְי אֱלֹהֶיךָ בְּחוֹרֵב.

What is the start of bathing? Rebbi Zeriqan in the name of Rebbi Ḥanina said, when he opened his belt. Rav said, when he took off his shoe. As the following. Rebbi Joshua ben Levi was used to hear the lesson of his grandson every Friday. Once he forgot and went bathing in the public baths of Tiberias; he was leaning on Rebbi Ḥiyya bar Abba’s shoulder. He remembered that he had not heard his grandson’s lesson, turned around and left. When was this? Rebbi Derosai said, he was anointing himself. Rebbi Eleazar ben Rebbi Yose says, he had taken off his clothes. Rebbi Ḥiyya bar Abba said to him, did our teacher not teach us “if they started they should not interrupt”? He said to him, Ḥiyya my son, is that unimportant in your eyes? For anyone who hears the lesson from his grandson is as if he heard it from Sinai. What is the reason? You shall make it known to your sons and grandsons, the day when you stood before the Eternal, your God, at Horeb.

רִבִּי חִזְקִיָּה רִבִּי יִרְמְיָה רִבִּי חִיָיא בְשֵׁם רִבִּי יוֹחָנָן. אִם יָכוֹל אַתְּ לְשַׁלְשֵׁל אֶת הַשְּׁמוּעָה עַד מֹשֶׁה שַׁלְשְׁלַהּ. וְאִם לָאו. תְּפוֹשׂ אוֹ רִאשׁוֹן רִאשׁוֹן אוֹ אַחֲרוֹן אַחֲרוֹן. מַה טַעֲמָא. וְהוֹדַעְתָּם לְבָנֶיךָ וְלִבְנֵי בָנֶיךָ יוֹם אֲשֶׁר עָמַדְתָּ. עד יוֹם אֲשֶׁר עָמַדְתָּ לִפְנֵי יי אֱלֹהֶיךָ בְּחוֹרֵב. גִּידּוּל אָמַר. כָּל הָאוֹמֵר שְׁמוּעָה מִפִּי אוֹמְרָהּ יְהֵא רוֹאֶה בַּעַל הַשְּׁמוּעָה כְּאִילּוּ הוּא עוֹמֵד כְּנֶגְדּוֹ. וּמַה טַעֲמָא. אַךְ בְּצֶלֶם יִתְהַלֶּךְ אִישׁ. כָּתוּב רָב אָדָם יִקְרָא אִישׁ חַסְדּוֹ וְאִישׁ אֱמוּנוֹת מִי יִמְצָא. רָב אָדָם יִקְרָא אִישׁ חַסְדּוֹ. זֶה שְׁאָר כָּל אָדַם. וְאִישׁ אֱמוּנִים מִי יִמְצָא. זֶה רִבִּי זְעִירָא. דָּמַר רִבִּי זְעִירָא. לֵית אֲנָן צְרִיכִין חֲשָׁשִׁין לִשְׁמוּעָתֵיהּ דְּרַב שֵׁשֶׁת דְּהוּא גַבְרָא מְפַתְחָה. אֲמַר רִבִּי זְעִירָא לְרִבִּי יָסָא. חֲכִים רִבִּי לְבַר פְּדָיָה דְאַתּ אֲמַר שְׂמוּעָתָא מִן שְׁמֵיהּ. אֲמַר לֵיהּ. רִבִּי יוֹחָנָן אָמְרָן מִשְּׁמוֹ. אֲמַר רִבִּי זְעִירָא לְרִבִּי בָּא בַּר זַבְדָּא. חֲכִים רִבִּי לְרַב דְאַתּ אֲמַר שְׂמוּעָתָא מִן שְׁמֵיהּ. אֲמַר לֵיהּ. רַב אָדָא בַּר אַהֲבָה אָמְרָן מִשְּׁמוֹ.

Rebbi Ḥizqiah, Rebbi Jeremiah, Rebbi Ḥiyya in the name of Rebbi Joḥanan: If you can link the tradition back to Moses, link it. Otherwise, take either the very first or the very last [source]. Giddul said, anybody who quotes somebody should consider it as if the author of the quote stood before him. What is the reason? Only in image a man wanders. It is written, many a man professes good will, but where will you find one you can trust? That is Rebbi Zeˋira, as Rebbi Zeˋira said, we do not take the traditions of Rav Sheshet into account since he is blind. Rebbi Zeˋira said to Rebbi Yasa, does the Rabbi know Bar Pedaiah that you quote traditions in his name? He said to him, Rebbi Joḥanan quoted them in his name. Rebbi Zeˋira said to Rebbi Abba bar Zavda, does the Rabbi know Rav that you quote traditions in his name? He said to him, Rav Ada bar Ahavah quoted them in his name.

וְלֹא לַבּוּרְסְקִי. אִיתָא חֲמִי. בְּדֵילִין מִמִּי שֶׁרֵיחוֹ רַע. וְאַתְּ אֲמַר הָכֵין. לָא אַתְיָא דְלָא מִשֶּׁיִתְלַבִֵּשׁ בִּגְדֵּי אוּמְנָתוֹ.

“Nor the tannery.” Come and look, does one not avoid people who stink? And you say so? It comes only when he puts on his work clothes.

וְלֹא לֶאֱכוֹל. הַתָחָלַת אֲכִילָה אֵי זוֹ הִיא. רִבִּי אָחָא רִבִּי בָּא בְשֵׁם ר׳. מִשֶּׁיִּטּוֹל יָדָיו. רִבִּי אָחָא אָמַר. לְקִידּוּשׁ אִתְאֲמָרַת. רִבִּי בָּא אָמַר. לִבְרָכָה אִתְאֲמָרַת. רַב נָסַב לְיָדוֹי. רְמַז חִיָיה בְרֵיהּ לִמְזוֹגָא. בְּעָא מִיתֵּן לֵיהּ. אֲמַר לֵיהּ. כְּבָר הִתְחַלְנוּ בִּסְעוּדָה.

“Nor start eating.” What is the start of eating? Rebbi Aha, Rebbi Abba in the name of Rebbi: When he washed his hands. Rebbi Aha said, this was said for Qidduš. Rebbi Abba said, this was said for the benediction. Rav had washed his hands when his son Hiyya gave a sign to the waiter, who wanted to serve him. He told him, we already started the meal.

דֵּלֹמָא. רִבִּי מִיָישָׁא וְרִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק הֲווֹן יָתְבִין אָכְלִין בְּחָדָא מִן כְּנִישְׁתָּא עִלְיָיתָה. אֲתַַַא עֹנָתֵיהּ דִּצְלוּתָא. קָם לֵיהּ רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק מִיצְלַיָיא. אֲמַר לֵיהּ רִבִּי מִיָישָׁא. וְלֹא כֵן אַלְפַּן רִבִּי. אִם הִתְחִילוּ אֵין מַפְסִיקִין. וְתַנֵּי חִזְקִיָּה. כָּל מִי שֶׁהוּא פָטוּר מִן הַדָּבָר וְעוֹשֵׂהוּ נִקְרָא הֶדְיוֹט. אָמַר לֵיהּ. וְהָתַנֵּי. חָתָן פָּטוּר. חָתָן אִם רוֹצֶה לִקְרוֹת קוֹרֵא. אֲמַר לֵיהּ. יְכִיל אֲנָא פְתִיר לָהּ כְּרַבָּן גַּמְלִאֵל דְּאָמַר. אֵינִי שׁוֹמֵעַ לָכֶם לְבַטֵל מִמֶּנִּי מַלְכוּת שָׁמַיִם שָׁעָה אַחַת.

Clarification. Rebbi Miasha and Rebbi Samuel bar Rav Isaac were sitting and eating in one of the upper synagogues. There came the time of prayer and Rebbi Samuel bar Rav Isaac got up to pray. Rebbi Misha said to him, Teacher, did you not teach us that once one started one does not interrupt? And Ḥizqiah stated, every one who is not under an obligation and does it anyway is called uneducated? He said to him, did we not state, “the bridegroom is not liable,” “the bridegroom if he wants to recite recites.” He answered him, I can explain this following Rabban Gamliel who said, “I shall not listen to you to lift from me the Kingdom of Heaven for one moment.”

וְלֹא לָדִין. רַב יִרְמְיָה וְרַב יוֹסֵף. חַד אָמַר. מִשֶּׁיָּשְׁבוּ בַּדִּין. וְחוּרָנָה אָמַר. מִשֶּׁיַּשְׁמִיעוּ טַעֲנוֹתֵיהֶן.

“Nor sit in judgment.” Rav Jeremiah and Rav Joseph. One said, when they sat down to judge; the other said, when they start presenting their arguments.

אִם הִתְחִילוּ אֵין מַפְסִיקִין. וּמַפְסִיקִין לְקִרְיַת שְׁמַע וְאֵין מַפְסִיקִין לִתְפִילָּה. אָמַר רִבִּי אָחָא. קִרְיַת שְׁמַע דְּבַר תּוֹרָה וּתְפִילָּה אֵינָהּ דְּבַר תּוֹרָה. אָמַר רִבִּי בָּא. קִרְיַת שְׁמַע זְמַנָּהּ קָבוּעַ. תְּפִילָּה אֵין זְמַנָּהּ קָבוּעַ. אָמַר רִבִּי יוֹסֵה. קִרְיַת שְׁמַע אֵינָהּ צְרִיכָה כַוָונָה וּתְפִילָּה צְרִיכָה כַוָונָה. אָמַר רִבִּי מָנָא. קַשִּׁייתָהּ קוֹמֵי דֶּרִבִּי יוֹסֵה. וַאֲפִילוּ תֵימָא. קִרְיַת שְׁמַע אֵינָהּ צְרִיכָה כַוָונָה. שְׁלֹשָׁה פְּסוּקִין הָרִאשׁוֹנִים צְרִיכָה כַוָונָה. מִן גַּו דְּאִינּוּן צִיבְחַד הוּא מְכַוֵּין.

“One interrupts for the recitation of the Shemaˋ but not for prayer.” Rebbi Aḥa said, the recitation of Shemaˋ is a Biblical obligation; prayer is not a Biblical obligation. Rebbi Abba said, the time for the recitation of the Shemaˋ is fixed, the time for prayer is not fixed. Rebbi Yose said, the recitation of Shemaˋ does not need concentration, prayer needs concentration. Rebbi Mana said: I objected before Rebbi Yose: Even if you say that the recitation of the Shemaˋ does not need concentration, the first three verses need concentration. Since there are so few, one will concentrate.

רִבִּי יוֹחָנָן אָמַר בְּשֵׁם רִבִּי שִׁמְעוֹן בֶּן יוֹחַי. כְּגוֹן אָנוּ שֶׁעֲסוּקִין בְּתַלְמוּד תּוֹרָה אֲפִילוּ לְקִרִיַת שְׁמַע אֵין אָנוּ מַפְסִיקִין. רִבִּי יוֹחָנָן אָמְרָהּ עַל גַּרְמֵיהּ. כְּגוֹן אָנוּ שֶׁאֵין אָנוּ עֲסוּקִין בְּתַלְמוּד תּוֹרָה אֲפִילוּ לִתְפִילָּה אָנוּ מַפְסִיקִין. דֵּין כְּדַעְתֵּיהּ וְדֵין כְּדַעְתֵּיהּ. רִבִּי יוֹחָנָן כְּדַעְתֵּיהּ. דְּרִבִּי יוֹחָנָן אָמַר. הַלְוַאי מִתְפָּלְלִין כָּל הַיּוֹם. לָמָּה. שֶׁאֵין תְּפִילָּה מַפְסֶדֶת. רִבִּי שִׁמְעוֹן בֶּן יוֹחַי כְדַעְתֵּיהּ. דְּרִבִּי שִׁמְעוֹן בֶּן יוֹחַי אָמַר. אִילּוּ הֲוֵינָא קָאִים עַל טוּרָא דְסִינַי בְּשַׁעְתָּא דְאִיתְיָיהִיבַת אוֹרַיְתָא לְיִשְׂרָאֵל הֲוֵינָא מִתְבַּע קוֹמֵי רַחֲמָנָא דְאִיתְבְּרִי לַהָדֵין לְבַר נַשָּׁא תְּרֵין פּוּמִין. חַד דִּיהֲוֵי לָעֵי בָּאוֹרַיְתָא וְחַד דְּיִתְעַבֵּיד בֵּהּ כָּל צוֹרְכוֹי. חֲזַר וָמַר. מַה אִין חַד הוּא לֵית עָלְמָא יְכִיל קָאִים בֵּיהּ מִן דֵּילַטוּרְיָא דִילֵיהּ. אִילּוּ הֲווֹן תְּרֵיי עַל אַחַת כַּמָּה וָכַמָּה. אָמַר רִבִּי יוֹסֵה קוֹמֵי רִבִּי יִרְמְיָה. אַתְיָיא דְּרִבִּי יוֹחָנָן כְּרִבִּי חֲנַנְיָה בֶּן עֲקִיבָה. דְּתַנֵּי. כּוֹתְבֵי סְפָרִים תְּפִילִין וּמְזוּזּוֹת מַפְסִיקִין לְקִרִיַת שְׁמַע וְאֵין מַפְסִיקִין לִתְפִילָּה. רִבִּי חֲנַנְיָה בֶּן עֲקִיבָה אוֹמֵר. כְּשֵׁם שֶׁמַּפְסִיקיִן לְקִרִיַת שְׁמַע כָּךְ מַפְסִיקִין לִתְפִילָּה וְלִתְפִילִין וְלִשְׁאַר כָּל מִצְוֹתֶיהָ שֶׁלַּתּוֹרָה. וְלֹא מוֹדֵי רִבִּי שִׁמְעוֹן בֶּן יוֹחַי שֶׁמַּפְסִיקיִן לַעֲשׂוֹת סוּכָּה וְלַעֲשׂוֹת לוּלַב. וְלֵית לֵיהּ לְרִבִּי שִׁמְעוֹן בֶּן יוֹחַי. הַלֹּמֵד לַעֲשׂוֹת לֹא הַלֹּמֵד שֶׁלֹּא לַעֲשׂוֹת. שֶׁהַלֹּמֵד שֶׁלֹּא לַעֲשׂוֹת נוֹחַ לוֹ אִילּוּ לֹא נִבְרָא. אָמַר רִבִּי יוֹחָנָן. הַלֹּמֵד שֶׁלֹּא לַעֲשׂוֹת נוֹחַ לוֹ אִילּוּ נֶהֶפְכָה שִׁילְיָיתוֹ עַל פָּנָיו וְלֹא יָצָא לָעוֹלָם. טַעֲמֵיהּ דְּרִבִּי שִׁמְעוֹן בֶּן יוֹחַי. זֶה שִׁינּוּן וָזֶה שִׁינּוּן. וְאֵין מְבַטְּלִין שִׁינּוּן מִפְּנֵי שִׁינּוּן. וְהָא תַנִּינָן. הַקּוֹרֵא מִיכָּן וְהֵילָךְ לֹא הִפְסִיד. כְּאָדָם שֶׁהוּא קוֹרֵא בַתּוֹרָה. הָא בְעוֹנָתָהּ חֲבִיבָה הִיא יוֹתֵר מִדִּבְרֵי תוֹרָה. אָמַר רִבִּי יוּדָן. רִבִּי שִׁמְעוֹן בֶּן יוֹחַי עַל יְדֵי שֶׁהָיָה חָדִיד בְּדִבְרֵי תוֹרָה לְפִיכָךְ אֵינָהּ חֲבִיבָה עָלָיו יוֹתֵר מִדִּבְרֵי תוֹרָה. אָמַר רִבִּי בָּא מָרִי. לֹא תַנִּינָן אֶלָּא. כְּאָדָם שֶׁהוּא קוֹרֵא בַתּוֹרָה. הָא בְעוֹנָתָהּ כְּמִשְׁנָה הִיא. רִבִּי שִׁמְעוֹן בֶּן יוֹחַי כְדַעְתֵּיהּ. דְּרִבִּי שִׁמְעוֹן בֶּן יוֹחַי אָמַר. הָעוֹסֵק בַּמִּקְרָא מִידָּה שֶׁאֵינָהּ מִידָּה. וְרַבָּנִן עָבְדִין מִקְרָא כְמִשְׁנָה.

Rebbi Joḥanan said in the name of Rebbi Simeon ben Yoḥai: “For example we, who are engaged in the study of Torah, do not interrupt even for the recitation of the Shemaˋ.” Rebbi Joḥanan used to say about himself: “For example we, who are not engaged in the study of Torah, do interrupt even for prayer.”This one follows his own opinion and that one follows his own opinion. Rebbi Joḥanan follows his own opinion since Rebbi Joḥanan said, if only a man prayed the entire day. Why? Because prayer is never in vain.Rebbi Simeon ben Yoḥai follows his own opinion since Rebbi Simeon ben Yoḥai said, if I had stood at Mount Sinai at the moment that the Torah was given to Israel, I would have implored the All-Merciful that He should create two mouths for a man; one for him to exert himself in Torah, and the other one for his needs. But he changed and said, with one mouth already the world almost cannot exist because of the denunciations; if there were two how much more would there be?Rebbi Yose said before Rebbi Jeremiah: The position of Rebbi Joḥanan is identical with that of Rebbi Ḥananiah ben Aqiba, as we have stated: “The scribes of Torah scrolls, Tefillin, and Mezuzot, do interrupt for the recitation of Shemaˋ but do not interrupt for prayer. Rebbi Ḥananiah ben Aqiba said, just as they interrupt for Shemaˋ, so they interrupt for prayer, Tefillin, and all other commandments of the Torah.”Would not Rebbi Simeon ben Yoḥai agree that one interrupts to make a Sukkah or a lulav? Does not Rebbi Simeon ben Yoḥai make the distinction between one who studies to do and one who studies in order not to do? Because he who studies in order not to do would have been better off had he not been born. And did not Rebbi Joḥanan say, he who studies in order not to do would have been better off if the placenta he was in was twisted around and he never would have entered the world? The reason of Rebbi Simeon ben Yoḥai is that this one is repeated study and that one is repeated study and one does not push aside one study for the other study. But did we not state: “He who reads after that did not lose, he is like a man reading in the Torah”? Hence, at the right time it is preferred to Torah. Rebbi Yudan said that Rebbi Simeon ben Yoḥai, since he was enjoying studying Torah, did not prefer Shemaˋ to the study of Torah. Rebbi Abba Mari said, did we not state: “He is only like a man studying Torah.” Hence, at the right time it is like Mishnah. Rebbi Simeon ben Yoḥai follows his own opinion since Rebbi Simeon ben Yoḥai said, he who studies the written Torah does himself good that is not so good. But the rabbis equate the study of the Bible with that of the oral law.