משנה: הַבּוֹנֶה כַּמָּה יִבְנֶה וִיהֵא חַייָב. הַבּוֹנֶה כָל־שֶׁהוּא. הַמְסַתֵּת וְהַמַּכֶּה בַפַּטִּישׁ וּבַמַּעֲצָד הַקּוֹדֵחַ כָּל־שֶׁהוּא חַייָב. זֶה הַכְּלָל כָּל־הָעוֹשֶׂה מְלָאכָה וּמְלַאכְתּוֹ מִתְקַיֶּמֶת בַּשַּׁבָּת חַייָב. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר אַף הַמַּכֶּה בַקּוּרְנָס עַל הַסַּדָּן בִּשְׁעַת מְלָאכָה חַייָב מִפְּנֵי שֶׁהוּא כִמְתַקֵּן מְלָאכָה: MISHNAH: How much would a builder build to become liable? One who builds anything. One who chisels stone, and one who hits with a hammer or a hatchet1This one does not produce anything, but simply marks the end of the production process; cf. Chapter 7, Note 7., or who drills anything is liable. This is the principle: Anybody who performs work on the Sabbath and whose work has permanence is liable. Rabban Simeon ben Gamliel says, also one who hits with the back of his hammer on the anvil during work is liable because he improves the work2A smith is used to hit also on an empty anvil to keep up the rhythm of his work. For the word קורנס cf. Avodah zarah Chapter 4, Note 58..
הלכה: הַבּוֹנֶה כַּמָּה יִבְנֶה וִיהֵא חַייָב כול׳. מַה בִּנְייָן הָיָה בַמִּשְׁכָּן. שֶׁהְיוּ נוֹתְנִין קְרָשִׁים עַל גַּבֵּי אֲדָנִים. וְלֹא לְשָׁעָה הָֽיְתָה. אָמַר רִבִּי יוֹסֵה. מִכֵּיוָן שֶׁהָיוּ נוֹסְעִים וְחוֹנִים עַל פִּי הַדִּיבֵּר כְּמִי שֶׁהוּא לְעוֹלָם. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. מִכֵּיוָן שֶׁהִבְטִיחָן הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁהוּא מַכְנִיסָן לָאָרֶץ כְּמִי שֶׁהוּא לְעוֹלָם. הָדָא אָֽמְרָה. אֲפִילוּ מִן הַצַּד. הָדָא אָֽמְרָה. אֲפִילוּ נָתוּן עַל גַּבֵּי דָּבָר אַחֵר. הָדָא אָֽמְרָה. בִּינְייָן עַל גַּבֵּי כֵלִים בִּנְייָן. אֲדָנִים בַּקַּרְקַע הֵן. HALAKHAH: “How much would a builder build to become liable,” etc. 21This text is from Chapter 7, Notes 437–446. What building was at the Sanctuary? They were putting the planks on top of the bases. But was this not temporary? Rebbi Yose says, because they were camping and travelling by the Word, it was as though permanent. Rebbi Yose ben Rebbi Abun said, since the Holy One, praise to Him, has promised them that He would bring them into the Land, it is as if it were permanent. This implies, even from the side. This implies even if it was put on top of something else. Does it imply that building on implements is building? The bases are like soil.
תֵּנֵּי. אֶחָד מֵבִיא אֶת הָאֶבֶן וְאֶחָד מֵבִיא אֶת הַטִּיט. הַמֵּבִיא אֶת הַטִּיט חַייָב. רִבִּי יוֹסֵה אוֹמֵר. שְׁנֵיהֶן חַייָבִין. סָבַר רִבִּי יוֹסֵי. אֶבֶן בְּלֹא טִיט בִּנְייָן. הַכֹּל מוֹדִין שֶׁאִם נָתַן אֶת הַטִּיט תְּחִילָּה וְאַחַר כָּךְ נָתַן אֶת הָאֶבֶן שֶׁהוּא חַייָב. הַבַּנַּאי שֵׁיִּישֵׁב אֶת הָאֶבֶן בְּרֹאשׁ הַדִּימוֹס חַייָב. לְמִי נִצְרְכָה. לְרַבָּנִן. וְהָהֵן דַּעֲבַד דַּפִּין וְהָהֵן דַּעֲבַד סַפְייָן. חַייָב מִשּׁוּם בּוֹנֶה. It was stated: “If one brings the stone and another one the mortar, he who brings the mortar is liable. Rebbi Yose says, both are liable.” Rebbi Yose is of the opinion that stone without mortar is building. Everybody agrees that if one put up mortar first and someone then brought stone he is liable. “The builder who set the stone on top of the row is liable.” For whom is this needed? For the rabbis. One who put up planks or one who put up adobe walls is liable because of building.
וְהָהֵן דְּנָקַר כֵּיפִין כַּפִּין עֲמוּדִין רֵחַיִין. מְקַטֵּעַ פְּסֵפָס. מְקַטֵּעַ בּוּלִין. חַייָב מִשּׁוּם מְסַתֵּת. רַב יִרְמְיָה בְשֵׁם רַב. הַמַּרְכִּיב מִיטָּה שֶׁלְּגִילָה חַייָב מִשׁוּם בּוֹנֶה. אָמַר רִבִּי זְעוּרָא. אֵינוֹ אֶלָּא כְנוֹטֵל מַלְבֵּן וְנוֹתְנוֹ עַל גַּבֵּי לְבֵינִים בַּשַּׁבָּת. רַב הַמְנוּנָא הוֹרֵי לְרֵישׁ גָּלוּתָא לְהַתִּיר שׁוּלְחָן שֶׁלִּפְרָקִים בַּשַּׁבָּת. אָמַר. רַב חוּנָה בַּר חִייָה הֲוָה עִימֵּיהּ. שָׁמַע רַב יְהוּדָה וְאָמַר. מָאן דְּהוֹרֵי לֵיהּ לָא יְלִף וְלָא שִׁימֵּשׁ. אָמַר רִבִּי שַׁמַּי. מָאן דְּהוֹרֵי לֵיהּ כְּרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל הוֹרֵי לֵיהּ. דְּתַנֵּי. לְווָחִים שֶׁבַּסְּפִינָה וְשֶׁבָּעֲרִיסָה וְנַקְלִיטֵי הַמִּיטָּה וְרֶגֶל הַשֻּׁלְחָן וְיַד הַסַּכִּין שֶׁבְּרֹאשׁוֹ הֲרֵי זֶה לֹא יַחֵזִיר. אִם הֶחֱזִיר הֲרֵי זֶה פָטוּר. וְאִם תָּקַע הֲרֵי זֶה חַייָב. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר. אִם הָיוּ רָפִים נוֹטֵל וּמַחֲזִיר. תַּנֵּי. תְּקוּעִים חִיבּוּר לְטוּמְאָה וּלְהַזָּיָיה. קְּבוּעִים חִיבּוּר לְטוּמְאָה וְאֵינוֹ חִיבּוּר לְהַזָּאָה. הַנּוֹטְלִין וְהַנּוֹתְנִין אֵינָן חִיבּוּר לֹא לְטוּמְאָה וְלֹא לְהַזָּייָה. וְהָכָא אַתְּ אָמַר הָכֵין. תַּמָּן דַּרְכָּן לְקֶבַע. לֹא לְקֶבַע אֵינָן חִיבּוּר. בְּרַם הָכָא תְּקִיעָתָן הִיא גְּמַר מְלַאכְתָּן. He who hollows out cliffs, cavities, pillars22He chisels a pillar out of a rock., millstones, or splits mosaic stones23Greek ψῆφος, ἡ., splits blocks, is liable because of chiseling. One who puts together a Galilean bed24This translation is a conjecture of R. Rabbinovicz (Diqduqe Soferim Šabbat p. 46 Note 6). In the Babli, 46b, the ms. sources give ,גלילתא, גלניתא, גלגניתא, ed. Bomberg גללניתא. The word also could describe a bed on wheels. In any case it is a bed which can be assembled and disassembled without any tools. {Cf. Greek κᾶλον, τό, “wood” (E. G.).} is liable because of building. Rebbi Zeˋura said, he only is like one who takes a brick and puts it on bricks on the Sabbath25Since the notion of building is not applicable to implements.. Rav Hamnuna instructed the Head of the Captivity to disassemble a composite table on the Sabbath. He said, Rav Ḥuna bar Ḥiyya was with him. Rav Jehudah heard it and said, the one who instructed him did not study or serve. Rebbi Shammai said, the one who instructed him instructed following Rabban Simeon ben Gamliel, as it was stated: Planking of a ship, or of a crib, and the posts of a bed26Greek τὰ ἀνάκλιτα “what is leaning to”, two posts at head and end of the bed which hold a rod over which the mosquito net is spread., and the leg of a table27Which can be disassembled., and the handle on the top of a knife one shall not return28Since one makes usable what was not usable at the start of the Sabbath. but if one returned he is not liable. But if one pushed29If appropriately shaped pieces of wood (or in the case of the knife, metal and wood) are fitted together so that they become usable implements for permanent use without nails or glue, this is professional work and biblically forbidden. If the connection is not permanent, no biblical precept is violated. in he is liable. Rabban Simeon ben Gamliel said, if they were loose he removes and returns. It was stated30Tosephta Kelim Bava meṣiaˋ 8:4.: “Stuck together31Pieces of wood permanently stuck together form one piece. If any part becomes impure, the entire vessel is impure. If drops of water with ashes of the Red Cow are sprinkled on a part, it counts for the entire vessel. But if pieces of wood are nailed together, impurity spreads from one part to the other but sprinkling must be done for each part separately. they are a connection for impurity and sprinkling; nailed together they are a connection for impurity but not for sprinkling. Those which may be taken apart and put together again are connections neither for impurity nor for sprinkling.” And here, you are saying so? There normally they are fixed; if not fixed there is no connection. But here sticking together is the end of its manufacture32For the rules of the Sabbath the rules of impurity are irrelevant. If pieces of wood are stuck together it is a case of “hitting with a hammer” since the result is permanent..
תַּנֵּי. רִבִּי סִימַיי אוֹמֵר. הַמַּרְכִּיב קֶרֶן עֲגוּלָה חַייָב. קֶרֶן פְּשׁוּטָה פָטוּר. רִבִּי אֶלְעָזָר בֵּירִבִּי שִׁמְעוֹן אוֹמֵר. קְנֵי מְנוֹרָה חַייָב. קָנֶה שֶׁלְּצַייָדִין (שֶׁלְּסַייָדִין) פָּטוּר. קְנֵי מְנוֹרָה לָמָּה הוּא חַייָב. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן וְרַב חוּנָה תְּרֵיהוֹן אָֽמְרִין. מִשּׁוּם בּוֹנֶה. קָנֶה שֶׁלְּצַייָדִין לָמָּה הוּא פָּטוּר. מִפְּנֵי שֶׁהוּא מִלְּמַעֲלָן לְמַטָּן. הָתִיבוּן. הֲרֵי הַחוֹפֵר בַּחוֹלוֹת הֲרֵי מִלְּמַעֲלָן לְמַטָּן הוּא. וְאַתְּ אָמַר. חַייָב. אָמַר רִבִּי שְׁמוּאֵל בַּר יוּדָן. כָּאן לְשָׁעָה כָאן לִשְׁהוֹת. It was stated33Tosephta 12:14 (ed. Liebermann; cf. Tosefta ki-Fshutah Moed pp. 194–195), Babli 47a; partially Deut. rabba 3.: “Rebbi Simai said, one who assembles a curved horn34A musical instrument (Geonic commentary to Kelim 11:7). These horns are composed of parts; curved horns can be made only by craftsmen but straight horns (shepherd’s flutes) are easily put together by anybody. While the Babli does not recognize any building with implements and defines the liabilities noted in the Tosephta as “hitting with a hammer” (Rashi in Babli 47a), the Yerushalmi considers manufacturing which requires tools and skilled labor as building. is liable, with a straight horn he is not liable. Rebbi Eleazar ben Rebbi Simeon said, for the arms of a candelabra35This also is both skilled work and intended to be permanent. he is liable; for a hunter’s (whitewasher’s)36“Hunters” ציידין is the scribe’s text (as well as two Tosephta mss.), “whitewashers” סיידין a gloss in the margin by the scribe’s own hand, the Vienna ms. of the Tosephta, and the Venice Babli (other Babli texts have סייארין, ציארין). All these texts probably read צ as ss. A person whitewashing a wall will lengthen his rod to avoid using a ladder; this does not need any tools and is temporary. rod he is not liable.” Why is he liable for the arms of a candelabra? Rebbi Abbahu in the name of Rebbi Joḥanan and Rav Ḥuna both say, because of building. Why is he not liable for a hunter’s rod? Because it is from top to bottom. They objected, does not one who digs in the dunes work from top to bottom, and you are saying that he is liable37If building is only making a structure against gravity then digging a cave in a dune or a mine shaft should be permitted on the Sabbath. It is asserted that these activities are a Sabbath violation.? Rebbi Samuel bar Yudan said, here temporarily, there permanent38The prior argument is dismissed. Building needs tools and permanence..
שְׁמוּאֵל אוֹמֵר. הַמַּלְחִים אֵת הַתִּירְצִין חַייָב מִשּׁוּם בּוֹנֶה. וְקַשְׁיָא. דָּבָר שֶׁאִילּוּ עֲשָׂאָהּ בַּשַּׁבָּת חַייָב חַטָּאת בֵּית הִלֵּל מַתִּירִין אַף לְהַחֲזִיר. רִבִּי חֲנַנְיָא בְשֵׁם רִבִּי יוֹחָנָן. הִתִּירוּ סוֹפוֹ מִפְּנֵי תְחִילָּתוֹ. שֶׁאִם אֹמֵר אַתְּ שֶׁלֹּא יַחֲזִיר. אַף הוּא אֵינוֹ פּוֹתֵחַ. וְלֹא יִפְתַּח. אַף הוּא מְמָעֵט בְּשִׂמְחַת יוֹם טוֹב. אָמַר רִבִּי אָחָא. מַחֲזִיר. בִּלְבַד שֶׁלֹּא יַחֲזִיר כָּל־צָרְכוֹ. אָמַר רִבִּי יוֹסֵי בַּר בּוּן. כְּשֶׁאֵין שָׁם פֶּתַח. אֲבָל אִם יֵשׁ שָׁם פֶּתַח מִשְׁתַּמֵּשׁ כְּנֶגֶד הַפֶּתַח. 39This text is from Beṣah 1:5 and refers to Mishnah Beṣah 1:5: “The House of Shammai say, one may not remove store shutters on a holiday but the House of Hillel permit even to return them.” The text is not the scribe’s, but was added by the first corrector from a different ms.
The subject is a grocery store protected by an iron shutter which may be turned around an axle and serve as store counter. In the absence of refrigeration it may be essential for people to be able to buy food on holidays; this is permitted as long as no money changes hands on the holiday, no written records are made, nor is there exact weighing and measuring . Babli Beṣah 11b. Samuel said, anybody who tightly closes the shutters40Modern Hebrew (Babli spelling) תריס. Greek θυρεός, ὁ “shield, armor”. Here again ס and צ are interchangeable. is liable because of building. This is difficult. Something which if it was done on the Sabbath makes him liable for a purification sacrifice41Following Samuel. the House of Hillel permit to restore42On the holiday.? Rebbi Ḥinena in the name of Rebbi Joḥanan: They permitted the end because of the start. For if you say that he cannot put them back he will not open. Don’t let him open! Then he detracts from the enjoyment of the holiday. Rebbi Aḥa said, he may put them back on condition that he not restore completely43Then the work is not professional and comparable to writing with the back of one’s hand.. Rebbi Yose ben Rebbi Abun said, if there is no door there. But if there is a door he uses the door44If customers can have access to the store without the owner removing the shutters, the House of Hillel will agree that the emergency permit is not valid..
מַתְנִיתָא דְרִבִּי שִׁמְעוֹן. דְּתַנִּי. הַגּוֹרֵד הַקּוֹדֵחַ הַקּוֹצֵץ כָּל־שֶׁהוּא בַשַּׁבָּת חַייָב. רִבִּי שִׁמְעוֹן אוֹמֵר. הַגּוֹרֵד עַד שֶׁיִּגּוֹר כָּל־צוֹרְכוֹ. הַקּוֹדֵחַ עַד שֶׁיִּקְדַּח כָּל־צָרְכוֹ. הַקּוֹצֵץ עַד שֶׁיְּקַצֵּץ כָּל־צָרְכוֹ. הָעוֹבֵד אֶת הָעוֹר עַד שֶׁיְּעַבֵּד כָּל־צוֹרְכוֹ. וְאָמַר רִבִּי יַעֲקֹב בַּר אָחָא. לֹא אַתְיָא אֶלָּא כְּרִבִּי שִׁמְעוֹן. דְּרִבִּי שִׁמְעוֹן לֹא עָבַד מִקְצַת מְלָאכָה כְכוּלָּהּ. וְרַבָּנִן עָֽבְדִין מִקְצַת מְלָאכָה כְכוּלָּהּ. 46The paragraph is copied in Pesaḥim6:1, 33b l. 10. The origin is here. The Mishnah is Rebbi Simeon’s, as it was stated47Tosephta 11:3 (ed. Liebermann).: “One who scratches48One scratches off dirt from one’s shoes on a rainy Sabbath (Tosephta 16:19, ed. Liebermann) or slags from a work-piece in preparation of use or sale., who drills, who chops anything is liable; Rebbi Simeon says, one who scratches only if he scratches completely, one who drills only if he drills completely, one who chops only if he chopped completely, one who tans hides only if he tanned completely.” And Rebbi Jacob bar Ada said, this only follows Rebbi Simeon since Rebbi Simeon did not treat partial work as whole work, but the rabbis do treat partial work as whole work49The problem is the interpretation of the statement: “Anybody who performs work on the Sabbath and whose work has permanence is liable.” For R. Simeon the work has permanence only if it does not need to be reworked; for the rabbis it has permanence if it cannot be undone. One might read the entire paragraph as a question: is the Mishnah R. Simeon’s? R. Jacob bar Aḥa answers in the negative since even a small hole drilled cannot be undone and causes liability according to the rabbis..
וְקַשְׁיָא עַל דְּרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל. אִילּוּ נָטַל לִקְצוֹר וְלֹא קָצַר שֶׁמָּא כְלוּם הוּא. אָמַר רִבִּי אָדָא. אַתְיָא דְּרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל כְּרִבִּי יְהוּדָה. דְתַנֵּי. הַשׁוֹבֵט וְהַמְקַטְקֵט עַל הָאָרִיג הֲרֵי זֶה חַייָב מִפְּנֵי שֶׁהוּא כִמְייַשֵּׁב בְּיָדוֹ. וְהָכָא מִפְּנֵי שֶׁהוּא כִמְייַשֵּׁב בְּיָדוֹ. And it is difficult about Rabban Simeon ben Gamliel. If one took [tools] to harvest but did not harvest, is that perhaps anything50Why should hitting with a hammer on an empty anvil cause liability when nothing was accomplished by the action?? Rebbi Ada said, Rabban Simeon ben Gamliel parallels Rebbi Jehudah, as it was stated51Babli 75b. There one reads מדקדק instead of מקטקט.: “One who hits or smooths52שׁוֹבֵט is using a tool to keep the threads of the woof parallel to one another or press the threads of the warp down; מִקַטְקֵט is using hands to straighten the warp and preparing it for the next layer. The dictionaries do not mention the Yerushalmi form which might be related to Arabic قطقط “to drizzle”. a piece of weaving is liable because he equalizes with his hand53He makes liability not dependent on the use of a tool, only that it be skilled labor. Therefore also hitting with a hammer to get the correct rhythm for work induces liability..” And here because he equalizes with his hand.