14 (7) and he shall sprinkle upon him that is to be cleansed from the żara῾at seven times, and shall pronounce him clean, and shall let the living bird loose into the open field.

(8) And he that is to be cleansed shall wash his clothes, and shave off all his hair, and bathe himself in water, and be clean: and after that he shall come into the camp, but he shall remain outside his tent seven days.

(9) And it shall be on the seventh day, that he shall shave all his hair off his head and his beard and his eyebrows, even all his hair he shall shave off: and he shall bathe his clothes, also he shall wash his flesh in water, and he shall be clean.

(10) And on the eighth day he shall take two he lambs without blemish, and one ewe lamb of the first year without blemish, and three tenth measures of fine flour for a meal offering, mingled with oil, and one log of oil.

7 (9) Then they said to one another, We do not behave correctly: this day is a day of good tidings, and we hold our peace: if we tarry till the morning light, punishment will come upon us: now therefore come, that we may go and tell the king’s household.

(10) So they came and called to the gatekeepers of the city: and they told them, saying, We came to the camp of Aram, and, behold, there was no man there, neither voice of man, but horses tied, and asses tied, and the tents as they were.

(11) And he called the gatekeepers; and they told it to the king’s house within.

(12) And the king arose in the night, and said to his servants, I will now tell you what Aram has done to us. They know that we are hungry; therefore are they gone out of the camp to hide themselves in the field, saying, When they come out of the city, we shall catch them alive, and get into the city.

24 (30) I went by the field of a lazy man, and by the vineyard of a man void of understanding;

(31) and, lo, it was all grown over with thorns, and nettles had covered it over, and its stone wall was broken down.

(32) Then I saw, and considered it well: I looked upon it, and received instruction.

(33) A little sleep, a little slumber, a little folding of the hands to sleep

1. With regard to one whom gentiles forcibly took him out beyond the Shabbat limit, or if an evil spirit took him out, i.e., he was temporarily insane, and found himself outside the Shabbat limit, he has only four cubits that he may walk from where he is standing. If the gentiles returned him, or if he came back while still under the influence of the evil spirit, it is as though he had never left his Shabbat limit, and he may move about within his original limit as before. If the gentiles brought him to a different city that was surrounded by walls, or if they put him into a pen or a stable, i.e., animal enclosures, the Sages disagree. Rabban Gamliel and Rabbi Elazar ben Azarya say: He may walk about the entire city, as the whole city is considered like four cubits. Rabbi Yehoshua and Rabbi Akiva say: He has only four cubits from where he was placed. The mishna relates: There was an incident where all of these Sages were coming from Pelandarsin, an overseas location, and their boat set sail on the sea on Shabbat, taking them beyond their Shabbat limit. Rabban Gamliel and Rabbi Elazar ben Azarya walked about the entire boat, as they hold that the entire boat is considered like four cubits, while Rabbi Yehoshua and Rabbi Akiva did not move beyond four cubits, as they sought to be stringent with themselves.

2. The mishna further relates that on one occasion, they did not enter the port [namel] until after nightfall on Shabbat eve. The others said to Rabban Gamliel: What is the halakha with regard to alighting from the boat at this time? In other words, were we already within the city’s limit before Shabbat commenced? He said to them: You are permitted to alight, as I was watching, and I observed that we were already within the city’s limit before nightfall. We acquired our resting place in the city during the twilight period. Therefore, it is permitted to walk throughout the city even after nightfall.

3. With regard to one who was permitted to leave his Shabbat limit, i.e., he went out to testify that he had seen the new moon or for some life-saving purpose, and they said to him along the way: The action has already been performed, and there is no need for you to travel for that purpose, he has two thousand cubits in each direction from the location where he was standing when this was told to him. If he was within his original limit, it is considered as if he had not left his limit, and he may return to his original location. The Sages formulated a principle: All who go out to battle and save lives may return to their original locations on Shabbat.

4. With regard to a person who was sitting along the road on Shabbat eve toward nightfall, unaware that he was within the city’s Shabbat limit, and when he stood up after Shabbat had already commenced, he saw that he was near the town, i.e., within its limit, since he had not intended to acquire his place of residence in the town, he may not enter it, but rather he measures two thousand cubits from his place; this is the statement of Rabbi Meir. Rabbi Yehuda says: He may enter the town. Rabbi Yehuda said: It once happened that Rabbi Tarfon entered a town on Shabbat without intention from the beginning of Shabbat to establish residence in the city.

5. With regard to one who was sleeping along the road on Shabbat eve and did not know that night had fallen, he has two thousand cubits in each direction; this is the statement of Rabbi Yoḥanan ben Nuri, who maintains that knowledge and awareness are not necessary for one to acquire residence, but rather, a person’s presence in a given location establishes residence there. But the Rabbis say: He has only four cubits, as since he did not knowingly acquire residence, he did not establish a Shabbat limit. Rabbi Eliezer says: He has only four cubits total and he is in the middle of them, i.e., he has two cubits in each direction. Rabbi Yehuda says: He may walk four cubits in any direction he wishes. But Rabbi Yehuda agrees that if he selected for himself the direction in which he wants to walk those four cubits, he cannot retract and walk four cubits in a different direction.

6. With regard to a case where there were two people in this situation, positioned in such a way that part of the four cubits of one were subsumed within the four cubits of the other, they may each bring food and eat together in the shared area in the middle, provided that the one does not carry anything from his four-cubit limit into that of his fellow. With regard to a case where there were three people in this situation, and certain parts of the four cubits of the middle one were subsumed within the respective limits of each of the others, so that he shared a certain area with each of them, he is permitted to eat with either of them, and they are both permitted to eat with him; but the two outer ones are forbidden to eat with each other, since they share no common area. Rabbi Shimon said: To what is this comparable? It is like three courtyards that open into one another, and also open into a public domain. If the two outer courtyards established an eiruv with the middle one, the middle one is permitted to carry to the two outer ones, and they are permitted to carry to it, but the two outer courtyards are prohibited to carry from one to the other, as they did not establish an eiruv with one another.

7. With regard to one who was coming along the way on Shabbat eve, and it grew dark while he was traveling, and he was familiar with a tree or a fence located two thousand cubits from his current location, and two thousand cubits from his house, and he said: My residence is beneath that tree, rather than in his present location, he has not said anything, as he did not establish a fixed location as his residence. If, however, he said: My residence is at the tree’s trunk, he acquired residence there, and he may therefore walk from the place he is standing to the trunk of the tree two thousand cubits away, and from the trunk of the tree to his house, an additional two thousand cubits. Consequently, he walks after nightfall a total of four thousand cubits.

8. If one is not familiar with a tree or any other noticeable landmark, or if he is not an expert in the halakha, unaware that residence can be established from a distance, and he said: My residence is at my current location, then his presence at his current location acquires for him the right to walk two thousand cubits in each direction. The manner in which the two thousand cubits are measured is the subject of a tannaitic dispute. These cubits are measured circularly, i.e., as a circle with a radius of two thousand cubits; this is the statement of Rabbi Ḥanina ben Antigenos. And the Rabbis say: These are measured squarely, i.e., as a square tablet, with each side measuring four thousand cubits, so that he gains the corners. He is permitted to walk from the middle to the corners of the square as well, a distance of approximately 2,800 cubits.

9. And this is the meaning of that which the Sages said: The pauper establishes an eiruv with his feet, i.e., one who does not have the bread required to establish an eiruv may walk anywhere within his Shabbat limit and declare: This is my residence, and his Shabbat limit is measured from that location. Rabbi Meir said: We have this leniency in effect only for a pauper, who does not have food for two meals. However, one who has bread may only establish residence with bread. Rabbi Yehuda says: This leniency is in effect for both a pauper and a wealthy person. The Sages said that one establishes an eiruv with bread only in order to be lenient with the wealthy person, so that he need not exert himself and go out and establish an eiruv with his feet. Instead, he can appoint an agent to place bread for him in that location. This, however, does not negate the option of personally going to that location in order to establish residence without bread.

10. If a person set out to go on a Shabbat eve to a town for which an eiruv is established in order to go there on Shabbat, and another person caused him to return home, he himself is permitted to go to that city on Shabbat, and for all the other residents of the town it is prohibited to go there. This is the statement of Rabbi Yehuda. Rabbi Meir says: Anyone who can establish an eiruv, and negated his residence in his original place, and did not establish an eiruv, i.e., he did not at least state that he seeks to establish residence somewhere else, is likened to both a donkey driver, who walks behind the animal and prods it, and a camel driver, who walks before the animal and leads it, in the sense that he is pulled in two opposite directions. Due to the uncertainty with regard to the location of his Shabbat limit, his movement is restricted as though his residence was established in both his city and at a location along the way to the other city. He may not venture beyond two thousand cubits from either location.

11. One who intentionally, not for the purpose of performing a mitzva, went out beyond his Shabbat limit, even if only one cubit, may not reenter. Rabbi Eliezer says: If he went out two cubits he may reenter; however, if he went out three cubits he may not reenter. With regard to one for whom it grew dark while he was traveling outside the Shabbat limit of the town where he was heading,even if he was only one cubit outside the limit he may not enter the town. Rabbi Shimon says: Even if he was fifteen cubits beyond the limit he may enter the town, because the surveyors do not precisely demarcate the measures; rather, they mark the Shabbat limit within the two thousand cubits, due to those who err.

GEMARA: Rabbi Ḥanina said: If one of his feet was within the Shabbat limit, and his other foot was beyond the Shabbat limit, he may not reenter, as it is written: “If you turn away your feet [raglekha] due to Shabbat” (Isaiah 58:13). The word raglekha is written in defective form without the letter yod, and can therefore be read as your foot in the singular, indicating that Shabbat can be desecrated by the reentry of even a single foot.

The Gemara raises a difficulty: But wasn’t the opposite taught in a baraita? If one of his feet was within the Shabbat limit, and his other foot was beyond the Shabbat limit, he may reenter. The Gemara answers: In accordance with whose opinion is this taught? It is in accordance with the opinion of Aḥerim, as it was taught in a baraita: Aḥerim say: He is attributed to the place where the majority of his body lies, and therefore, it is permitted for him to enter, as he stepped out with only one foot.

The Gemara cites a different version of the previous discussion. Some say that Rabbi Ḥanina said: If one of his feet was within the Shabbat limit, and his other foot was beyond the Shabbat limit, he may reenter, as it is written: “If you turn away your feet due to Shabbat” (Isaiah 58:13). We read the word raglekha as your feet, in the plural, indicating that the entry of a single foot is permitted.

The Gemara raises a difficulty. But wasn’t the opposite taught in a baraita: He may not reenter? The Gemara answers: Rabbi Ḥanina stated his opinion in accordance with the opinion of Aḥerim, as it was taught in a baraita: He is attributed to the place where the majority of his body is located, and it is therefore permitted to enter, as most of his body remains within the Shabbat limit.

We learned in the mishna that Rabbi Eliezer says: If he went out two cubits he may reenter; however, if he went out three cubits he may not reenter. The Gemara asks: But wasn’t it taught otherwise in a baraita? Rabbi Eliezer says: If he went out one cubit he may reenter; however, if he went out two cubits he may not reenter. The Gemara answers: That is not a difficulty. This, the mishna, is referring to a case where he moved from the first cubit and is now standing two cubits out, and therefore it is permitted for him to reenter; however, that, the baraita, is referring to a case where he moved from the second cubit and is now standing three cubits out. Consequently, it is prohibited for him to reenter.

The Gemara raises another difficulty. But wasn’t it taught in a different baraita that Rabbi Eliezer says: Even if he went one cubit out, he may not enter. The Gemara answers: When that baraita was taught it was with regard to one measuring his limit by counting two thousand steps. As we learned in a mishna: And for one established residence in a particular place, and is now measuring his limit by counting out steps, with regard to whom the Sages said one provides him with two thousand cubits, even if his measurement ended in a cave he may not walk even one cubit beyond his measurement.

The fourth principle is pain in [his] actions, as it is stated (Joel 2:12), "'Yet even now' - says the Lord - 'Turn back to Me with all your hearts, and with fasting, weeping, and lamenting." And they, may their memory be blessed, said (Yerushalmi Berakhot 1:4), "The heart and the eyes are the two intermediaries of sin." And so is it written (Numbers 15:39), "and you shall not go astray after your hearts and after your eyes." Hence with this will the sin of the intermediaries be atoned - with the measure of repentance according to the measure of the affliction. For the iniquity of the heart is atoned by its bitterness and sighing - with the brokenness with which it is broken, as it is stated (Isaiah 57:16), "when spirits in front of Me cover themselves." And it is [also] written (Psalms 51:19), "God, You will not despise a contrite and crushed heart." And the parable about this is from the [impure] vessels - when they are broken, they are purified, as it is stated (Leviticus 11:35), "an oven or stove shall be smashed." And the iniquity of the eyes is atoned by tears, as it is stated (Psalms 119:136), "My eyes shed streams of water, because they do not obey Your Torah ." It does not state, "because I do not obey Your Torah," but rather states, "they do not obey"; since they were what caused the sin - therefore, I shed streams of waters.

The fifth principle is worry: As he will worry and fear from the punishment of his iniquities. For there are iniquities for which the repentance has the atonement depend upon cleansing afflictions, as it is stated (Psalms 38:19), "I acknowledge my iniquity; I am fearful over my sin." The content of grief is about the past, whereas the content of worry is about the future. And he will also doubly worry - maybe he is falling short in his obligation of repentance with pain, bitterness, fasting and crying. And even if he has multiplied the pain and multiplied the crying, he should crawl and fear - maybe corresponding to this had he multiplied his guilt; so that all of his affliction and having his soul cry in its fast did not fill his measure. And one who examines the greatness of the service to the Creator upon his creatures and that there is no end to the evil of one who rebels against His word [will know that even with] all of what he adds to his service and in the ways of repentance, is it not small? Behold it is like a little in his eyes. And King Solomon, peace be upon him, said (Proverbs 14:16), "A wise man is afraid and turns away from evil." And its explanation is that even though a wise man turns away from evil with all of the efforts of his ability, he should crawl and fear - maybe he did not complete his measure, and he was not careful according to the standard of what needs to be done. And like this is (Proverbs 28:6), "than a rich man whose ways are crooked" - even though he is rich. And likewise did our Rabbis, may their memory be blessed, say in Yilamdeinu (Tanchuma, Lech Lecha, 15), "Do not explain [it as] 'A wise man is afraid and turns away from evil'; but rather, 'A wise man turns away from evil and is afraid.'" And the end of the verse (Proverbs 14:16) proves this - "but a fool rushes and is confident." He states abut the traits of a fool, that they are the opposite of the traits of a wise man. For a fool rushes, but is nevertheless confident that iniquity and damage will not come to him. Yet the angry person is given to sins and open to damages, as it is stated (Proverbs 29:22), "A hot-tempered man commits many offenses." And it is [also] stated (Proverbs 25:28), "Like an open city without walls is a man whose temper is uncurbed."