משנה: כֹּל שֶׁהוּא מִשּׁוּם שְׁבוּת מִשּׁוּם רָשׁוּת מִשּׁוּם מִצְוָה בַּשַּׁבָּת חַיָיבִין עָלָיו בְּיוֹם טוֹב. אֵילּוּ הֵן מִשּׁוּם שְׁבוּת לֹא עוֹלִין בָּאִילָן וְלֹא רוֹכְבִין עַל גַּבֵּי בְּהֵמָה וְלֹא שָׁטִין עַל פְּנֵי הַמַּיִם וְלֹא מְסַפְּקִין וְלֹא מְטַפְּחִין וְלֹא מְרַקְּדִין. אֵילּוּ הֵן מִשּׁוּם רָשׁוּת לֹא דָנִין לֹא מְקַדְּשִׁין לֹא חוֹלְצִין וְלֹא מְיַיבְּמִין. וְאֵילּוּ הֵן מִשּׁוּם מִצְוָה לֹא מַקְדִּישִׁין וְלֹא מַעֲרִיכִין וְלֹא מַחֲרִימִין וְלֹא מַגְבִּיהִין תְּרוּמָה וּמַעַשְׂרוֹת בְּיוֹם טוֹב. כָּל אֵילּוּ בְּיוֹם טוֹב אָמְרוּ קַל וָחוֹמֶר לַשַׁבָּת. אֵין בֵּין יוֹם טוֹב לַשַּׁבָּת אֶלָּא אוֹכֶל נֶפֶשׁ בִּלְבָד: MISHNAH: One is liable on the holiday for everything classified as Sabbath rest, classified as obligatory, classified as meritorious25All the prohibitions listed in the Mishnah are rabbinic; therefore the expression “one is liable” is difficult to understand since usually it is reserved for severe biblical infractions. The activities classified as Sabbath rest are rabbinic restrictions, mostly to avoid possible biblical infractions. Those classified as obligatory may also be meritorious, nevertheless they are rabbinically forbidden on the holiday (cf. S. Liebermann, Tarbiz5, p. 96–99). Those classified as meritorious are deeds to the Temple. Most of the items are discussed in detail in the Halakhah. The reasons for the prohibitions given in the Babli cannot be presumed for the Yerushalmi.. These are classified as Sabbath rest: One does not climb on a tree, nor ride on an animal, nor sail on water, nor clap the hands in anger, nor clap the hands in joy, nor dance. These are classified as obligatory, one does not judge, nor contract preliminary marriage, nor give ḥaliṣah, nor enter levirate marriage. These are classified as meritorious, one does not dedicate26Animals as sacrifices or property to be given to the Temple., nor dedicate one’s worth27As described in Lev. 27:2–8 and Tractate Arakhin., nor dedicate as herem28Gifts to the priests, Num. 18:14., nor collect heaves and tithes. All these were said regarding a holiday, so much more regarding the Sabbath. The only difference between holiday and Sabbath is preparation of food29Repeated in Mishnah Megillah1:5..
הלכה: שְׁבוּת שֶׁהִיא רָשׁוּת וְרָשׁוּת שֶׁהִיא מִצְוָה. אֵי זוֹ הִיא שְׁבוּת שֶׁהִיא רָשׁוּת. לֹא עוֹלִין בָּאִילָן וְלֹא רוֹכְבִין עַל גַּבֵּי בְּהֵמָה וְלֹא שָׁטִין עַל פְּנֵי הַמַּיִם [וְלֹא מְסַפְּקִין וְלֹא מְטַפְּחִין וְלֹא מְרַקְּדִין.] אֵי זוֹ הִיא רָשׁוּת שֶׁהִיא מִצְוָה. לֹא דָנִין וְלֹא מְקַדְּשִׁין לֹא חוֹלְצִין וְלֹא מְיַיבְּמִין. HALAKHAH: Sabbath rest which is voluntary, and obligation which is meritorious. What is Sabbath rest which is voluntary? One does not climb on a tree, nor rides on an animal, nor sail on water, [nor clap his hands in anger, nor clap his hands in joy, nor dance.]30Corrector’s addition. What is obligation which is meritorious? One does not judge, nor contract preliminary marriage, nor give ḥaliṣah, nor enter levirate marriage31The paragraph makes clear that in the Mishnah רשות means “acts which may be obligatory and in that case are meritorious”, as discussed in detail by Liebermann (l. c. Note 25)..
תַּנֵּי. אֵין עוֹלִין בָּאִילָן בֵּין לַח בֵּין יָבֵשׁ. נִיחָא לַח. יָבֵשׁ. כָּךְ אָנוּ אוֹמְרִין. אָסוּר לָדוּשׁ עַל גַּבֵּי זְמוֹרָה בַשַּׁבַּת. אֶלָּא כְרִבִּי מֵאִיר. דְּרִבִּי מֵאִיר אָמַר. גֶּפֶן שֶׁיָּבְשָׁה אֲסוּרָה וְאֵינָהּ מְקַדֶּשֶׁת. דִּבְרֵי הַכֹּל. אָסְרוּ אִילָן יָבֵשׁ מִפְּנֵי אִילָן לַח. רַב חִיָיה בַּר אַשִּׁי אֲתַא וּפְרִי קוֹמֵי רַב. אֲמַר לֵיהּ. בֵיידָא [אֲ]תוּתֵהּ. אֲמַר לֵיהּ. [בְהַהִיא] תַּמַּרְתָּא עָקִימְתָא. אֲמַר לֵיהּ. מָאן שָׁרָא לָךְ. It was stated: One does not climb on a tree whether moist32Fruit bearing. or dried-up33Including trees without fruits. Babli Eruvin100b.. One understands moist; dried-up? So we are saying, it is forbidden to step on a twig on the Sabbath34Even dry twigs; this is a minority opinion.? Or does it follow Rebbi Meïr, as Rebbi Meïr said35Mishnah Kilaim7:2., “a dried-up vine is forbidden but does not sanctify”36It is forbidden to grow vegetables in a vineyard. This applies also to dry vines, but in contrast to active vines the vegetables do not become forbidden for usufruct.? It is everybody’s opinion; they forbade the dried-up tree because of a moist tree. Rav Ḥiyya bar Ashi came running before Rav. He asked him, how did you come? He told him, [by] the warped date palm37Implying that he stepped over the trunk, which for Rav is forbidden.. He said to him, who permitted you?
רִבִּי <אָחָא> בְשֵׁם רַב. אָסוּר לָדוּשׁ עַל גַּבֵּי זְמוֹרָה בַשַּׁבָּת. הִיא שׁוֹרְשֵׁי אִילָן הִיא קוּלְסֵי אַכְרוּב. בִּגְבוֹהִין שְׁלֹשָׁה. אֲבָל אִם אֵינָן גְּבוֹהִין שְׁלֹשָׁה <כְּ>אָרֶץ הֵם. Rebbi <aḥa>38The name is missing here. The entire paragraph is copied from Eruvin10 (Note 116) and the name is supplied from there. in the name of Rav: It is forbidden to trample on a twig on the Sabbath. There is no difference between the roots of a tree or the leaves of cabbage. If they are three {hand-breadths} high39Any growth three hand-breadths high is a tree for the laws of Sabbath and holiday.. But if they are not three {hand-breadths} high they are like the ground.
מִפְּנֵי מָה אָמְרוּ אֵין עוֹלִין בָּאִילָן. שְׁמָּא יִשְׁכַּח וְיֹאכַל אוֹ שֶׁמָּא יִשְׁכַּח ִוְיַרְעִיד. נִישְׁמְעִינָהּ מִן הָדָא. הָיָה רוֹכֵב עַל גַּבֵּי בְהֵמָה אוֹמְרִים לוֹ. רֵד. הָדָא אָמְרָה. שֶׁמָּא יִשְׁכַּח וְיַרְעִיד. Why did they say that one does not climb on a tree? Is it lest he forget and eat, or maybe lest he forget and shake it? Let us hear from the following: If he was riding on an animal one tells him, descend. This implies, lest he forget and shake it40It will be shown in the sequel that riding on an animal is a biblical infraction. Since riding on an animal is quoted in the same sentence as climbing on a tree, the prohibition of climbing must be to avoid a biblical infraction. Shaking a tree to have its fruit fall down is the regular way of harvesting olives; therefore for all trees shaking is harvesting and a biblical transgression..
מִפְּנֵי מָה אָמְרוּ. הָיָה רוֹכֵב עַל גַּבֵּי בְהֵמָה אוֹמְרִים לוֹ. רֵד. חֲבֵרַיָיא אָמְרֵי. שֶׁמָּא (תִּיטַק, תִינּוֹק) [תִינָּזֵק] הַבְּהֵמָה. אָמַר לוֹן רִבִּי יוֹסֵי. הַגַּע עַצְמָךְ שֶׁהָיָה הוֹגֵן אֶחָד גָּדוֹל. תַּנָּא רִבִּי אָחָא בַּר פַּפָּא קוֹמֵי רִבִּי זְעוּרָה. שַׁנְיָיא הִיא. שֶׁהוּא מְצוּוֶה עַל שְׁבִיתַת בְּהֵמָה כָמוֹהוּ. לְמַעַן יָנוּחַ שׁוֹרְךָ וַחֲמוֹרֶךָ. כָּמוֹךָ. אִית תַּנָּיֵי תַנֵּי. נִשְׁעַנִּים בַּבְּהֵמָה. אִית תַּנָּיֵי תַנֵּי. אֵין נִשְׁעַנִּים בַּבְּהֵמָה. אָמַר רַב חִסְדָּא. מָאן דְּאָמַר. נִשְׁעַנִּין. בְּבָרִיא. מָאן דְּאָמַר. אֵין נִשְׁעַנִּין. בְּתָשׁ. רִבִּי יוֹסֵה אוֹמֵר. אִיתְפַּלְּגוֹן רִבִּי בָּא בַּר מָמָל וַחֲבֵרַיָיא. חַד אָמַר. נִשְׁעַנִּים. וְחוֹרָנָה אָמַר. אֵין נִשְׁעַנִּים. מָאן דְּאָמַר. נִשְׁעַנִּים. בָּהוּא דְמִיסְתַּמֵּיךְ צִיבְחַד. מָאן דְּאָמַר. אֵין נִשְׁעַנִּין. בַּכּוֹבֵשׁ אֶת כְּבֵדוֹ. וְלָא יָדְעִין מָאן אֲמַר דָּא וּמָאן אֲמַר דָּא. מִן מַה דְלָא אֲמַר רִבִּי יוֹסֵה בְשֵׁם רִבִּי בָּא בַּר מָמָל כְּלוּם. הֲוֵי דוּ אֲמַר. נִשְׁעַנִּים בְּבָרִיא וְאֵין נִשְׁעַנִּים בְּתָשׁ. Why did they say, if he was riding on an animal one tells him, descend? The colleagues say, maybe the animal will (be girded, be nursing) [be damaged]41The text is not clear, nor is its meaning. The scribe’s text is תיטק but the letter ט is damaged and was read as נו by the Venice printer and נז by the corrector. There is no Hebrew root נטק (or יטק) on record; the Arabic root נטק means “to gird”. In the Babli 36b the reason is purely rabbinic, lest one cut a twig from a tree to drive the animal. The reader’s own conjecture as to the meaning will be as good as any other proposed interpretation.. Rebbi Yose said to them, think of it, if it was a large camel! Rebbi Aḥa bar Pappus stated before Rebbi Ze`ira: There is a difference, because he is commanded about the rest of his animals like his own: That your ox and your donkey rest42Ex. 23:12.; like you43Deut. 5:14.. There are Tannaim who state, one may lean on an animal. There are Tannaim who state, one may not lean on an animal. Rav Ḥisda said, he who said one may lean on, if he is healthy; he who said one may not lean on, if he is weak44A healthy person leans on an animal as he would lean on a human; this must be permitted. A sickly person might use the animal to support his entire weight; this is counted as a biblical infraction.. Rebbi Yose says, Rebbi Abba bar Mamal and the colleagues disagreed. One said, one may lean on, but the other said, one may not lean on. He who said one may lean on, if he leans a little bit; he who said one may not lean on, if he puts on his full weight. We do not know who said what. Since Rebbi Yose did not say anything in the name of Rebbi Abba bar Mamal, this implies45Since R. Yose reported the disagreement between Amoraim without further discussion he indicated that this disagreement was unimportant since the apparent disagreement between Tannaim already was explained away by Rav Ḥisda; the latter’s explanation was accepted also in the Galilean Academy. In the Babli (Šabbat155a, Ḥagigah16b) any leaning on animals is forbidden. that a healthy person may lean on, a weak one may not lean on.
וְלֹא שָׁטִין עַל פְּנֵי הַמַּיִם. רִבִּי יַעֲקֹב בַּר זַבְדִּי בְשֵׁם רִבִּי אַבָּהוּ. זֹאת אוֹמֶרֶת. שֶׁאָסוּר לְהַשִּׁיט דָּבָר וּלְהוֹלִיכוֹ מֵאֶצְלוֹ. וְדִכְוָותָהּ. אָסוּר לְאָדָם לְהַשִּׁיט דָּבָר וּלְהָבִיאוֹ אֶצְלוֹ. רִבִּי אַבָּא מָרִי וְרִבִּי מַתַּנְיָה הֲווֹן יְתִיבִין. חָמוּן לְחַד בַּר נַשׁ פַּצֵּל מַיָּא לְכָא וּלְכָא וְשָׁתִי. אָמַר רִבִּי אַבָּא מָרִי לְרִבִּי מַתַּנְיָה. הָדָא הִיא דְאָמַר רִבִּי יַעֲקֹב בַּר זַבְדִּי בְשֵׁם רִבִּי אַבָּהוּ. אָסוּר לְאָדָם לְהַשִּׁיט דָּבָר וּלְהוֹלִיכוֹ מֵאֶצְלוֹ. אָמַר לֵיהּ. הָדָא הִיא דְתַנִּינָן. שׁוֹבֵר אָדָם אֶת הֶחָבִית לוֹכַל מִמֶּנָּה גְרוֹגְרוֹת. “Nor sail on water46The person sailing does not do anything; the wind provides the power which pushes the water away on both sides of the boat.” Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu: This implies that it is forbidden to set something under sail to send it away from him. And similarly, it is forbidden to set something under sail to bring it to him. Rebbi Abba Mari and Rebbi Mattaniah were sitting47On a weekday; therefore they did not have to actually intervene.. They saw a person splitting the water46The person sailing does not do anything; the wind provides the power which pushes the water away on both sides of the boat. to both sides and drinking. Rebbi Abba Mari said to Rebbi Mattaniah, this is what Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu, a person is forbidden to set something under sail to send it away from him48Since the sailboat splits the water and the man observed did split the water.. He answered, it is what we have stated, “a person may break open an amphora to eat dried figs from it49If the amphora is tightly closed with clay that sticks to its walls, one may open it by damaging the vessel even though the intent is for a positive action. Therefore one certainly may split the water in order to drink.”
וְלֹא מְסַפְּקִין. סִיפּוּק שֶׁהוּא מֵחַמָּתוֹ. כְּמַה דְאַתְּ אָמַר וַיִּחַר אַף בָּלָק אֶל בִּלְעָם וַיִּסְפֹּק אֶת כַּפָּיו. “Nor clap the hands in anger.” סִיפּוּק is in anger, as you are saying, Balaq got angry about Bileam and he clapped his hands in anger50Num. 24:10..
וְלֹא מְטַפְּחִין. טִיפּוּח שֶׁהוּא לִרְצוֹנוֹ. רִבִּי יוֹנָה וַחֲבֵרַיָיא. חַד אָמַר. הָכֵין שָׁרֵי וְהָכֵין אָסוּר. וְחוֹרָנָה אָמַר. בֵּין הָכֵין וּבֵין הָכֵין אָסוּר. וְלָא יָדְעִין מָאן אֲמַר דָּא וּמָאן אֲמַר דָּא. מִן מַה דְאָמַר רִבִּי יוֹנָה. אִית הֲוָה סַבִּין בְּיוֹמֵינָן וַהֲווֹן מְטַפְּחִין לַאֲחוֹרֵי יְדֵיהוֹן בְּשׁוּבְתָא. הֲוֵי דוּ אָמַר. הָכֵין שָׁרֵי וְהָכֵין אָסוּר. רִבִּי הֲוָה מְסַב לְרִבִּי שִׁמְעוֹן בְּרֵיהּ וַהֲווֹן מְטַפְּחִין לַאֲחוֹרֵי יְדֵיהוֹן בְּשׁוּבְתָא. עֲבָר רִבִּי מֵאִיר וּשְׁמַע קָלְהוֹן. אָמַר. רַבּוֹתֵינוּ. הוּתְּרָה הַשַּׁבָּת. שְׁמַע רִבִּי קָלֵיהּ. אָמַר. מִי הוּא זֶה שֶׁבָּא לִרְדוֹתֵינוּ בְתוֹךְ בֵּיתֵינוּ. [וְאִית דְּאָמְרֵי. הָכֵין אָמַר. מִי הוּא זֶה שֶׁבָּא לִצְנִעֵינוּ בְתוֹךְ בֵּיתֵינוּ.] שְׁמַע רִבִּי מֵאִיר קָלֵיהּ וַעֲרַק. נַפְקִין פְּרַיי בַתְרֵיהּ מִפְרֵי. אַפְרַח רוּחָא פִיקְיָילֵיהּ מֵעַל קָדְלֵיהּ דְּרִבִּי מֵאִיר. אוֹדִיק רִבִּי מִן כַּוְותָּא וַחֲמָא קָדְלֵיהּ דְּרִבִּי מֵאִיר מִן אֲחוֹרוֹי. אֲמַר. לָא זְכִית אֲנָא לְאוֹרַיְיתָא אֶלָּא בְגִין דַּחֲמִית קָדְלֵיהּ דְּרִבִּי מֵאִיר מִן אֲחוֹרוֹי. רִבִּי יוֹחָנָן וְרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ תְּרֵיהוֹן אָמְרִין. אֲנָן לָא זְכִינָן לְאוֹרַיְתָא אֶלָּא בְגִין דַּחֲמִינָן אֶצְבְּעָתֵיהּ דְּרִבִּי מִן לְ[גַו לְגִי]קִין דִּידֶּיהּ. “Nor clap the hands in joy.” טִיפּוּחַ is by his desire. Rebbi Jonah and the colleagues, one said this way it is permitted, the other way it is forbidden51As explained in the sequel, it means clapping his palms is forbidden but the backs of the hands is permitted., but the other said, both ways it is forbidden. We did not know who said what, but since Rebbi Jonah said, in our days there were old men who were clapping the backs of their hands on the Sabbath; this implies that he said, this way it is permitted, the other way it is forbidden. Rebbi was marrying off his son Rebbi Simeon where they were clapping the backs of their hands on the Sabbath. Rebbi Meïr passed by and heard their sound52But he could not see how they clapped. (Since according to all other sources R. Meïr died during R. Simeon ben Gamliel’s lifetime, this might have been R. Meïr’s ghost.) Babli Eruvin13b.. He said, our teachers, is the Sabbath permitted53Are Sabbath prohibitions lifted?? Rebbi heard his voice; he said, who is that who comes to trouble us in our home? [There are those who are saying that he said so: who is the one who comes to hide us in our home?]54Corrector’s addition, not found in the quotes of this passage in Rif, Ravan, Rosh (on Beṣah Chapter 5.) Rebbi Meïr heard his voice and fled. They55The guests of the Sabbath post-wedding meal. went out and ran after him running. The wind blew his turban56According to H. L. Fleischer, Greek φακίολον. from Rebbi Meïr’s neck. Rebbi peeked from the window and saw the neck of Rebbi Meïr from behind. He said, I attained learning only because I saw Rebbi Meïr’s neck from behind. Rebbi Joḥanan and Rebbi Simeon ben Laqish both said, we attained learning only because we saw Rebbi’s finger from [the back of his sleeve.57The scribe’s text is no longer legible. The word printed in the editio princeps, גולגוקין, should be deleted from the dictionaries.]
וְלֹא מְרַקְּדִין. רִבִּי יִרְמְיָה רִבִּי זִעוּרָה בְשֵׁם רַב חוּנָה. קִיפּוּץ. עוֹקֵר שְׁתֵּי רַגְלָיו כְּאַחַת. רִיקּוּד. עוֹקֶר אַחַת וּמַנִּיחַ אַחַת. אָמַר רִבִּי לָעְזָר. כָּל מַשְׁמִיעֵי קוֹל אֲסוּרִין בַּשַּׁבָּת. רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק סָבַר. מַקּוּשָׁה דִכְנִישְׁתָּא חַדְתָּא. רִבִּי לֵּיל בֵּירִבִּי אֶלֶּס מְקַשׁ עַל כַּסָּא. רִבִּי אִילָא עֲנֵי בְסִדְרָא. סְלַק לְבֵייתָא. אַשְׁכְּחוֹן דְּמֵיכִין. רְבַע לֵיהּ עַל סוּלְמָא בְּגִין דְּלָא מַקְשֶׁה עַל תִּרְעָא בְשׁוּבְתָא. רִבִּי יִרְמְיָה הֲוָה פְשַׁט עִם בְּרֵיהּ דְּרִבִּי אִימִּי אֲזַל בְּעֵי מִתְעַרְתָּא בִקְרִיצְתָּא דְשׁוּבְתָא. שְׁרֵי מִיקַּשׁ עַל תִּרְעָא. אֲמַר לֵיהּ אַבָּא. מָאן שְׁרֵא לָךְ. רִבִּי אַבָּא בַּר כַּהֲנָא בְעָא קוֹמֵי רִבִּי יָסָא. מָהוּ מַקֵשֶׁה עַל כְּרֵיסָא בְשׁוּבְתָא. אֲמַר לֵיהּ. בְּחוֹלָא מָאן שָׁרָא לָךְ. אָמַר רִבִּי שְׁמוּאֵל בַּר אֶבוּדַמָא. נְהַגִּין רַבָּנִן בַּחוֹלָה מִן הַטִּיבּוּר וּלְמַעֲלָן. בִּבְגָדָיו מִן הַטִּיבּוּר וּלְמַטָּן. “Nor dance.” Rebbi Jeremiah, Rebbi Ze`ira in the name of Rav Ḥuna: Jumping: one lifts both legs simultaneously. Dancing: one lifts one and keeps the other down. Rebbi Eleazar said, all sound making is forbidden on the Sabbath58Babli Eruvin104a.. Rebbi Samuel bar Rav Isaac was of the opinion to knock for a new synagogue59He disagrees with R. Eliezer and holds that some noise making by knocking on doors is permitted. The text is quoted differently by Raviah (§795) and Mordochai (§696): רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק סַבִּי מַקּוּשָׁה דִכְנִשְׁתָּא “Rebbi Samuel bar Rav Isaac: My grandfather was knocking for the synagogue,” finding in this passage the justification for the German usage of the “Schulklopfer” who in the morning knocked at the doors of Jewish houses to call people to the synagogue. Therefore practice has to follow R. Samuel bar Rav Isaac against R.. Rebbi Hillel son of Rabbi Vales would knock on a cup. Rabbi Ila stayed late at the great assembly. When he went home, he found them sleeping. He lay down on the stairs so as not to knock on the gate on the Sabbath. Rebbi Jeremiah explained Scripture with Rebbi Immi’s son. He went and wanted to wake him up in the morning of the Sabbath. He started knocking on the door. His father told him, who did permit this to you? Rebbi Abba bar Cahana asked before Rebbi Yasa, may one knock on a belly on the Sabbath? He said to him, who permitted that on a weekday60Since it could injure the person.? Rebbi Samuel ben Eudaimon said, the rabbis are accustomed on a weekday from the navel upwards, through his clothing from the navel downwards61As current practice in medical massage. Differently Babli Niddah13b..
וְלֹא דָנִין. רִבִּי חִזְקִיָּה רִבִּי אָחָא בְשֵׁם רִבִּי אַבָּהוּ. אָסוּר לָדוּן דִּינֵי מָמוֹנוֹת בְּעֶרֶב שַׁבָּת. וְהָא מַתְנִיתָא פְלִיגָא. לְפִיכָךְ אֵין דָּנִין לֹא בְעֶרֶב שַׁבָּת וְלֹא בְעֶרֶב יוֹם טוֹב. דִּינֵי נְפָשׁוֹת. הָא דִינֵי מָמוֹנוֹת דָּנִין. וְתַנֵּי רִבִּי חִיָיה כֵן. דָּנִין דִּינֵי מָמוֹנוֹת בְּעֶרֶב שַׁבָּת. אֲבָל לֹא דִינֵי נְפָשׁוֹת בְּעֶרֶב שַׁבָּת. אָמַר. כָּאן לַהֲלָכָה וְכָאן לִדְבַר תּוֹרָה. “One does not judge.” 62The same text is found in Ketubot1:1 (Notes 43–46) and Sanhedrin4:7 (Notes 53–53a). Rebbi Ḥizqiah, Rebbi Aḥa, said in the name of Rebbi Abbahu: It is forbidden to judge money matters on Friday. Does not a Mishnah object: “Therefore one does not judge <criminal matters> on Sabbath eve or holiday eve”63Mishnah Sanhedrin4:7.? Hence, one judges money matters! Also, Rebbi Ḥiyya stated thus: One judges money matters on Friday but not criminal matters. One is for practice, the other for words of the Torah64In theory it would be possible to judge on a Friday but in practice it is not done. Babli Bava Qamma113a, Sanhedrin32a..
וְלֹא מְקַדְּשִׁין. רִבִּי בָּא בַּר כֹהֵן אָמַר קוֹמֵי רִבִּי יוֹסֵה. רִבִּי אָחָא בְשֵׁם רִבִּי יַעֲקֹב בַּר אִידִי. אָסוּר לְאָרֵס אִשָּׁה בְעֶרֶב שַׁבָּת. הָדָא דְאַתְּ אָמַר שְׁלֹּא לַעֲשׂוֹת סְעוּדַת אֵירוּסִין. הָא לְאָרֵס יְאָרֵס. שְׁמוּאֵל אָמַר. אֲפִילוּ בְתִשְׁעָה בְאַב יְאָרֵס. שֶׁלֹּא יְקַדְּמֶנּוּ אַחֵר. מִחְלְפָא שִׁיטָּתֵיהּ דִּשְׁמוּאֵל. תַּמָּן הוּא אוֹמֵר. מוֹשִׁיב יְחִידִים בַּיְתָה. בְּמֹאזְנַיִם לַעֲלוֹת הֵמָּה מֵהֶבֶל יָחַד. וְהָכָא הוּא אָמַר הָכֵין. שֶׁלֹּא יְקַדְּמֶנּוּ אַחֵר. בִּתְפִילָּה. אֲפִילוּ כֵן לֹא קַיְימַה. 65The parallels are in Ketubot1:1 (Notes 34–42,כ), Ta`aniot4:9 (69b l. 40,ת). Rebbi Abba bar Cohen said before Rebbi Yose: Rebbi Aḥa in the name of Rebbi Jacob bar Idi: A man may not preliminarily marry on a Friday. That means, to make an engagement feast66Since this would impinge on the Sabbath meal. It is in order to make the preliminary marriage on Friday and arrange the festive meal as Sabbath meal.. This implies that the preliminary marriage itself is permitted. Samuel says, even on the Ninth of Ab67The anniversary of the destruction of both Temples. a preliminary marriage is permitted, lest another forestall him. The argument of Samuel seems inverted. There68A similar argument is in the Babli, Mo`ed qaṭan18b., he says, God puts singles in a house; To rise on scales; they all are of vapor!69Ps. 68:6, 62:10. This means that marriages are pre-ordained in Heaven. (Lev. rabba29(5).) And here, he says so70If marriages are pre-ordained, why should anybody be afraid that another man could snatch the bride preselected for him? Another man might by his prayer cause the Heavenly decree to be changed, but this would lead to the early death of one of the partners of the marriage. Babli Soṭa2a, Sanhedrin22a.? That means, that he should not forestall him in prayer. Even so, it would not be permanent.
וְלֹא מַקְדִּישִׁין. רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רִבִּי אִימִּי. אִיתְפַּלְּגּוֹן רִבִּי יוֹחָנָן וְרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. חַד אָמַר. מַקְדִּישִׂין. וְחוֹרָנָה אָמַר. אֵין מַקְדִּישִׂין. רַבָּנִן דְּקַיְסָרִין מְפָרְשִׁין לְהוֹן. רִבִּי יוֹחָנָן אָמַר. מַקְדִּישִׂין כַּתְּחִילָּה בְיוֹם טוֹב. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. אֵין מַקְדִּישִׂין כַּתְּחִילָּה בְיוֹם טוֹב. אִית תַּנָּיֵי תַנֵּי. הוֹלֵךְ לוֹ אֶצֶל מוֹכְרֵי טְלָאִים. אִית תַּנָּיֵי תַנֵּי. הוֹלֵךְ לוֹ אֶצֶל מוֹכְרֵי פְסָחִים. מָאן דְּאָמַר. הוֹלֵךְ לוֹ אֶצֶל מוֹכְרֵי טְלָאִים. כְּמָאן דְּאָמַר. מַקְדִּישִׂין. מָאן דְּאָמַר. הוֹלֵךְ לוֹ אֶצֶל מוֹכְרֵי פְּסָחִים. כְּמָאן דְּאָמַר. אֵין מַקְדִּישִׂין. הָדָא אָמְרָה שֶׁאֵינוֹ יוֹצֵא לַחוּלִין וְחוֹזֵר וְקָדֵשׁ. אִין תֵּימַר. יוֹצֵא לַחוּלִין חוֹזֵר וְקָדֵשׁ. יְהֵא אָסוּר [מִשּׁוּם מַקְדִּישׁ]. וְתַנִּינָן. [אֵין] מַקְדִּישִׂין. רִבִּי חֲנַנְיָה וְרִבִּי מָנָא חַד אָמַר. בְּמַקְדִּישׁ לְמָחָר. וְחוֹרָנָה אָמַר. בְּמַקְדִּישׁ לְבֶדֶק הַבַּיִת. אָמַר רִבִּי שַׁמַּיי. וַאֲפִילוּ כְמָאן דָּאָמַר. מַקְדִּישִׁין. בָּעֲזָרָה מִשּׂוּם שְׁבוּת שֶׁהִתִּירוּ בַמִּקְדָּשׁ. 71This paragraph also is in Pesaḥim8:3. Rebbi Jacob bar Aḥa in the name of Rebbi Immi: Rebbi Joḥanan and Rebbi Simeon ben Laqish disagreed. One said, one dedicates; the other said, one does not dedicate. The rabbis of Caesarea make it explicit: Rebbi Joḥanan said, one dedicates without problems on a holiday; Rebbi Simeon ben Laqish said, one does not dedicate without problems on a holiday72There is no doubt that biblically one is permitted to dedicate animals as sacrifices on a holiday; the question is whether there is a rabbinic prohibition.. There are Tannaim who state, he goes to sellers of lambs; there are Tannaim who state, he goes to sellers of Pesaḥim73If the 14th of Nisan is a Sabbath. In the first formulation, the lambs are profane and have to be dedicated on the Sabbath to be permitted into the Temple court; in the second version they already are dedicated (cf. Babli Šabbat148b).. He who says, he goes to sellers of lambs, follows him who says, one dedicates. He who says, he goes to sellers of Pesaḥim, follows him who says, one does not dedicate. This implies that it does not become profane and then dedicated again. If you would say that it becomes profane and then dedicated again, it should be forbidden [because of dedicating], and we have stated, “one does [not] dedicate.74It seems that one has to read with the corrector “that one does not dedicate”. Since our Mishnah explicitly declares that the prohibition of dedication of sacrifices is rabbinical, it implies that inside the Temple precinct proper the prohibition does not apply. In this situation there is no disagreement between R. Joḥanan and R. Simeon ben Laqish and no inference may be drawn about the status of monies dedicated for Pesaḥ.” Rebbi Ḥananiah and Rebbi Mana, one said, if he dedicates for the next day; but the other said, if he dedicated for the upkeep of the Temple75Dedication of a sacrifice to be eaten on the holiday has to be considered part of the preparation of food and is permitted; what the Mishnah forbids are dedications either not for use on the holiday or not for food at all.. Rebbi Shammai said, even for him who said that one dedicates, in the Temple Court because rabbinic Sabbath prohibitions were permitted in the Temple76As explained in the last sentence of Mishnah Eruvin..
כָּל אֵילּוּ בְּיוֹם טוֹב אָמְרוּ קַל וָחוֹמֶר לַשַּׁבָּת. אִילֵּין אִינִּין. וְהָא אִית לָךְ חוֹרַנִיִין. סְקִילָה בַשַּׁבָּת וְאֵין סְקִילָה בַיּוֹם טוֹב. כָּרֵת בַּשַּׁבָּת וְאֵין כָּרֵת בַּיּוֹם טוֹב. מַכּוֹת בַּיּוֹם טוֹב וְאֵין מָכּוֹת בַּשַּׁבָּת. אִין תֵּימַר. בִּדְבָרִים שֶׁיֵּשׁ בָּהֶן אוֹכל נֶפֶשׁ אֲתִינָן מִיתְנֵי. וְהָא תַנִּינָן. מַשְִּׁחִילִין פֵּירוֹת דֶּרֶךְ אֲרוּבָּה בְּיוֹם טוֹב אֲבָל לֹא בַשַּׁבָּת. וְעוֹד מִן הָדָא. שׁוֹחֲקִין עֲצֵי בְשָׂמִים לַמִּילָה בַיּוֹם טוֹב אֲבָל לֹא בַשַּׁבָּת. אָמַר רִבִּי יוֹסֵה. וְהוּא שֶׁמָּל. וְעוֹד מִן הָדָא דְתַנִּי. מוֹדִין חֲכָמִין לְרִבִּי מֵאִיר בְּחוֹתָמוֹת שֶׁבַּקַּרְקַע שֶׁמְפַקְפְּקִין וּמַפְקִיעִין וּמַתִּירִין וְחוֹתְכִין. בַּשַּׁבָּת מְפַקְפְּקִין אֲבָל לֹא מַפְקִיעִין וְלֹא מַתִּירִין וְלֹא חוֹתְכִין. בַּכֵּלִים בַּשַּׁבָּת מוּתָּר. אֵין צוֹרֶךְ לוֹמַר בְּיוֹם טוֹב. 77The paragraph also appears in Megillah1:8 (71a l. 36–45, מ).“All these were said on a holiday, so much more on the Sabbath..” Are these it? Are there no others78One proves that the list is incomplete.? There is stoning on the Sabbath, there is no stoning on a holiday. There is extirpation on the Sabbath, there is no extirpation on a holiday. There is flogging on a holiday, there is no flogging on the Sabbath79Desecrating the Sabbath is a capital crime, intentional desecration being punishable by stoning if there are witnesses, by divine extirpation otherwise. Desecration of a holiday is a simple transgression, intentional desecration before witnesses is punishable by flogging.. If you would say, we are coming to state cases connected with food, did we not state: “one lowers produce through a skylight1If there is danger of rain one may remove the produce stored on the flat roof through the skylight. on the holiday but not on the Sabbath”? In addition from the following, one grinds aromatic wood for a circumcision on a holiday but not on the Sabbath80Babli Šabbat134a.. Rebbi Yose said, only if he circumcised81Since grinding aromatic wood is not preparation of food it may be done if the necessity is clearly established, not in advance of an expected event.. In addition from what was stated82The paragraph appears in Megillah1:8 as an addition by the corrector., “The Sages agree with Rebbi Meïr about seals in the ground that one pushes aside, and removes, and unties, and cuts. On the Sabbath one pushes aside but one does not remove nor untie nor cut. For implements on the Sabbath it is permitted; it is not necessary to mention on a holiday.”
אֵין בֵּין יוֹם טוֹב לַשַּׁבָּת אֶלָּא אוֹכֶל נֶפֶשׁ בִּלְבָד. מַה בֵּינֵיהוֹן. רַב חִסְדָּא אָמַר. לְחַדֵּד רֹאשׁוֹ שֶׁלְשְׁפוּד בֵּינֵיהוֹן. רִבִּי חֲנִינָה בְּרֵיהּ דְּרִבִּי אַבָּהוּ אָמַר. לְהוֹצִיא אֵשׁ מִן הָעֵצִים בֵּינֵיהוֹן. תַּנָּא רִבִּי יוּדָה בַּר פָּזִי דְּבַר דְּלָיָיא. הוּא הַדָּבָר. מָהוּ הוּא הַדָּבָר. לְחַדֵּד רֹאשׁוֹ שֶׁלְשְׁפוּד הוּא הַדָּבָר. אוֹ לְהוֹצִיא אֵשׁ מִן הָאֲבָנִים הוּא הַדָּבָר. לֵית לָך אֶלָּא כְהָדָא. אֵין מַשְׁחִיזִין אֶת הַסַּכִּין אֲבָל מַשִּׂיאָהּ עַל גַּבֵּי חֲבֵירָתָהּ. אָמַר רַב חִסְדָּא. דְּרִבִּי יוּדָה הִיא. דְּאָמַר רַב יְהוּדָה בְשֵׁם שְׁמוּאֵל. דִּבְרֵי הַכֹּל הִיא. כְּדֵי לְהַעֲבִיר שַׁמְנוּנִית שֶׁעָלֶיהָ. “The only difference between holiday and Sabbath is preparation of food.” 82The paragraph appears in Megillah1:8 as an addition by the corrector. What is between them83This refers to a text like Tosephta Megillah1:7: “The only difference between holiday and Sabbath is preparation of food; Rebbi Jehudah says, also actions preparatory to the preparation of food.” The question is, what are the actions which the rabbis forbid but R. Jehudah permits.? Rav Ḥisda said, to sharpen the tip of the spit is between them84The rabbis hold that preparing utensils for use on the holiday is not included in the permission to prepare food. Rebbi Jehudah permits, but according to Rav Hisda he only permits what on the Sabbath would not be a clear completion of one of the 39 forbidden kinds of work. He permits sharpening the tip, not making a tip which would turn a stick into a spit and therefore violate “hitting with hammer”.. Rebbi Ḥanania the son of Rebbi Abbahu said, to make fire from wood is between them85Starting a new fire on firewood is clearly a complete action forbidden on the Sabbath, and in his opinion permitted by R. Jehudah.. Rebbi Jehudah bar Pazi stated from Bar Delaiah: what is the matter86He quotes a Tanna who confesses his inability to decide between Rav Ḥisda and R. Abbahu’s son.? Is the matter to sharpen the tip of the spit? or is the matter to make fire from the stones? You only have the following87Quoted from Chapter 3, Halakhah 8.: “One does not sharpen the knife but he cleanses it on another.” Rav Ḥisda said, this is Rebbi Jehudah’s. Rav Jehudah in the name of Samuel said, it is everybody’s opinion, to remove the fat on it88If Rav Ḥisda inferred his interpretation of R. Jehudah’s position from Mishnah 3:7, his argument has to be rejected since Samuel explained it as action necessary for the actual preparation of food, not a preparatory one. Since practice does not follow R. Jehudah, no conclusive answer is needed..
מָהוּ לְהַדְלִיק נֵר שֶׁל (הַבְטָלָה) [אַבְטָלָה]. חִזְקִיָּה אָמַר. אָסוּר. מַתְנִיתָה פְלִיגָא עַל חִזְקִיָּה. לֹא תְבַעֲרוּ אֵשׁ בְּכֹל מוֹשְׁבוֹתֵיכֶם בְּיוֹם הַשַּׁבָּת. בַּשַּׁבָּת אֵין אַתְּ מַבְעִיר. [אֲבָל אַתְּ] מַבְעִיר (אַתְּ) בְּיוֹם טוֹב. אִין תֵּימַר. בִּדְבָרִים שֶׁיֵּשׁ בָּהֶן אוֹכל נֶפֶשׁ אֲנָן קַיָימִין. וְהָכְתִיב אַךְ אֲשֶׁר יֵאָכֵל לְכָל נֶפֶשׁ הוּא לְבַדּוֹ יֵעָשֶׂה לָכֶם. אֶלָּא כִּי נָן קַיָימִין בְּנֵר שֶׁל (הַבְטָלָה) [אַבְטָלָה]. אָמַר רִבִּי אָבוּנָה. וְתַנֵּיי תַמָּן. בֵּית שַׁמַּי אוֹסְרִין וּבֵית הִלֵּל מַתִּירִין. רִבִּי נָחוּם אֲחוֹי דְּרִבִּי אִילָא בְעָא קוֹמֵי רִבִּי יוֹחָנָן. אָמַר לֵיהּ. לָא תֶאֱסוֹר וְלֹא תִישְׁרֵי. May one light an idle candle89A candle lit for no particular purpose.? Ḥizqiah said, it is forbidden. A baraita disagreed with Ḥizqiah: “Do not make fire in all of your dwelling places on Sabbath day90Ex. 35:3.. On the Sabbath you may not make fire, but you make fire on a holiday.91The last baraita in Mekhilta dR. Ismael.” If you would say, we deal with cases connected with food, is there not written, only what can be eaten by any breathing being, that alone may be made by you92Ex. 12:16.. Therefore what we are dealing with an idle candle93The argument goes as follows. From the verse quoted first we infer that making a fire is forbidden only on the Sabbath, therefore not on the holiday. The verse quoted second implies that one has to cook, and therefore make fire, on a holiday. If the permission to make fire were restricted to the preparation of food, the inference from the first verse would not be needed. Therefore the permission to make fire extends to fire not needed for the preparation of food; e. g., for lighting. This still does not cover permission for candles lit for no particular purpose.. Rebbi Avuna said, it was stated there94The reference is to Mishnai 1:6, where the House of Hillel argue that carrying from a private into the public domain is permitted for any purpose since it is permitted to transport food. Similarly they must argue that making a fire is permitted for any purpose since it is permitted for making food. This still requires an argument that a candle lit for no particular purpose still increases the enjoyment of the holiday., the House of Shammai forbid but the House of Hillel permit. Rebbi Naḥum the brother of Rebbi Ila asked before Rebbi Joḥanan. He said to him, do neither forbid nor permit95One cannot forbid since one follows the teachings of the House of Hillel. One cannot permit since there is no proof that a candle lit for no particular purpose increases the enjoyment of the holiday. (As noted earlier, the permission to make fire does not include permission to generate new fire, Note 85.).