רשׁה כְּרִשְׁיוֹן כּוֹרֶשׁ מֶֽלֶךְ־פָּרַס עֲלֵיהֶֽם (עזרא ג, ז), במצותו וברשותו. ורבותינו ז"ל הרגילו הרבה בזה הלשון באמרם (ברכות ו, ע"א) אלמלא נתנה רשות לעין לראות צריך ליטול רשות (גיטין ל, ע"א) וזולתם הרבה וכתב רבי יונה כי מזה קראו המלכות רשות באמרם (אבות פרק שני משנה ג) הוו זהירין ברשות. והנכון שהוא מלשון ראש כי המלך נקרא ראש כמו שאמר נִתְּנָה רֹאשׁ (במדבר יד, ד) וזולתו. וכן הוא נקרא בקמץ רָשׁוּת אבל הוא חסר אל"ף.
רָשׁוּת
רָשׁוּת II , f. (רָשָׁה) 1) power, authority, control. Ned. X, 2, v. רוֹקֵן. Gen. R. s. 67 ששה … ברְשׁוּתוֹ שלשה אינן ברשותו six things (organs) serve man, three of which are under his control, and three are not; העין … ורשותו וכ׳ the eye, the ear, and the nose are not under his control &c. Bets. V, 2 משום ר׳ as an exercise of authority (judging, betrothal &c.; differ. interpret. in comment.); a. fr.—Esp. secular government, (mostly) the Roman government in Palestine, Roman officials, Roman party. Ab. I, 10, v. יָדַע. Ib. II, 3, v. זָהִיר. Sabb. 11ᵃ, v. חָלָל III. Ab. Zar. 17ᵃ (ref. to Prov. XXX, 15) קול שתי בנות … ומאי נינהי מינות והר׳ Ms. M. the voice of two daughters that cry from Gehenna, and say in this world, ‘bring, bring’; and who are they? Heresy and Government. Makhsh. II, 5 אם יש בה ר׳ if it is the residence of Roman officials (for whom the baths are always kept in readiness). Yoma 86ᵇ והר׳ מקברת וכ׳ and high office buries its occupant (causes premature death). Erub. 41ᵇ שלשה אין רואין … חולי מעיין והר׳ three persons shall not see Gehenna (expiate their sins in this world): those who suffer from extreme poverty, from bowel diseases, and from governmental exactions (Rashi: from creditors). Y. Snh. VI, 23ᵈ sq. ר׳ של מטן the earthly government; ר׳ של מעלן the divine government; a. fr.—Pl. רְשׁוּיוֹת. Ḥag. 15ᵃ שמא … שתי ר׳ הן are there, God forbid! two powers (governing the universe)? Gen. R. s. 1 (ref. to ברא, Gen. I, 1) אין כל … שתי ר׳ וכ׳ none can say, two powers created the world (the verb ברא being in the singular) &c. Ber. 33ᵇ דמיחזי כשתי ר׳ (saying מודים twice) has the appearance of a belief in a duality; a. e. —2) (trad. pronunc. רְשׁוּת) dominion, domain, territory. B. Kam. I, 2 ר׳ המיוחדת למזיק a territory exclusively belonging to the owner of the animal that did the damage; ר׳ הניזק והמזיק a space belonging to both owners. Ib. 13ᵇ (in Chald. dict.) תורך ברְשׁוּתִי מאי בעי what had thy ox to do in my ground. Ib. 81ᵃ; Taan. 6ᵇ שבילי הר׳ the paths (short cuts) through private property. B. Mets. 5ᵇ משביעין אותו שבועה שאינו ברשותו we make him swear that it is not in his possession; a. v. fr.—ר׳ היחיד (abbrev. רהי֞) private ground; ר׳ הרבים (abbrev. רהר֞, רה֞) public road. Sabb. 6ᵃ; a. v. fr.—Ib. 9ᵃ הרי זו ר׳ לעצמה this forms a territory for itself (with regard to Sabbath movements). Ib. VII, 2 המוציא מר׳ לר׳ he who carries things (on the Sabbath) from one territory to another; a. fr.—Pl. as ab. Ib. 6ᵃ ארבע ר׳ לשבת וכ׳ there are four classes of territories with regard to Sabbath laws &c.; Tosef. ib. I, 1. Ib. 6; Sabb. l. c. אסקופה … שתי ר׳ the threshold stands for two territories; when the door is open, it is classified with the interior &c. Ib. 9ᵃ כל … מוצא שתי ר׳ וכ׳ wherever you find two territories belonging to the same class; a. fr.—Y. Kidd. III, 64ᶜ top; Y. Ned. VIII, 40ᵈ bot. (ref. to R. Jose’s opinions Kidd. III, 9, a. Ned. VIII, 2) תמן הוא אמר עד שיצאו כל הרשויות הגדולות עד שיצאו כל הר׳ הקטנות וכ׳ there, he says, the terms, ‘the oldest’, ‘the youngest’, tend to exclude all the older daughters, and all the younger daughters respectively (so that only the oldest of the daughters of his first wife, and respectively the youngest of the daughters of his second wife are meant), and here he says so (that the widest scope is adopted)? —3) permission, option; optional act. Ber. 28ᵃ וניתנה להם ר׳ וכ׳ and permission to enter was given to the students. Ab. III, 15, v. צָפָה. Ḥull. 141ᵃ לדבר הר׳, v. מִצְוָה. Ib. 106ᵃ, v. מִצְוָה. Ber. 27ᵇ, v. חוֹבָה. M. Kat. III, 3 אגרות של ר׳, v. שְׁאִילָה; a. fr.—נטילת ר׳ taking leave of absence, parting, at which a religious remark was customary. Lev. R. s. 17 עביד להו נ׳ ר made these verses the text for leave-taking (cmp. אַפְטַרְתָּא). Y. Ber. II, 5ᶜ bot. ההיא מילתא … הוה נ׳ ר׳ דידיה that remark … was his leave-taking.—[ 4) (cmp. רַשַּׁאי 2) debt, loan, creditor’s claim. Erub. 41ᵇ, v. supra.]
II , f. (רָשָׁה) 1) power, authority, control. Ned. X, 2, v. רוֹקֵן. Gen. R. s. 67 ששה … ברְשׁוּתוֹ שלשה אינן ברשותו six things (organs) serve man, three of which are under his control, and three are not; העין … ורשותו וכ׳ the eye, the ear, and the nose are not under his control &c. Bets. V, 2 משום ר׳ as an exercise of authority (judging, betrothal &c.; differ. interpret. in comment.); a. fr.—Esp. secular government, (mostly) the Roman government in Palestine, Roman officials, Roman party. Ab. I, 10, v. יָדַע. Ib. II, 3, v. זָהִיר. Sabb. 11ᵃ, v. חָלָל III. Ab. Zar. 17ᵃ (ref. to Prov. XXX, 15) קול שתי בנות … ומאי נינהי מינות והר׳ Ms. M. the voice of two daughters that cry from Gehenna, and say in this world, ‘bring, bring’; and who are they? Heresy and Government. Makhsh. II, 5 אם יש בה ר׳ if it is the residence of Roman officials (for whom the baths are always kept in readiness). Yoma 86ᵇ והר׳ מקברת וכ׳ and high office buries its occupant (causes premature death). Erub. 41ᵇ שלשה אין רואין … חולי מעיין והר׳ three persons shall not see Gehenna (expiate their sins in this world): those who suffer from extreme poverty, from bowel diseases, and from governmental exactions (Rashi: from creditors). Y. Snh. VI, 23ᵈ sq. ר׳ של מטן the earthly government; ר׳ של מעלן the divine government; a. fr.—Pl. רְשׁוּיוֹת. Ḥag. 15ᵃ שמא … שתי ר׳ הן are there, God forbid! two powers (governing the universe)? Gen. R. s. 1 (ref. to ברא, Gen. I, 1) אין כל … שתי ר׳ וכ׳ none can say, two powers created the world (the verb ברא being in the singular) &c. Ber. 33ᵇ דמיחזי כשתי ר׳ (saying מודים twice) has the appearance of a belief in a duality; a. e. —2) (trad. pronunc. רְשׁוּת) dominion, domain, territory. B. Kam. I, 2 ר׳ המיוחדת למזיק a territory exclusively belonging to the owner of the animal that did the damage; ר׳ הניזק והמזיק a space belonging to both owners. Ib. 13ᵇ (in Chald. dict.) תורך ברְשׁוּתִי מאי בעי what had thy ox to do in my ground. Ib. 81ᵃ; Taan. 6ᵇ שבילי הר׳ the paths (short cuts) through private property. B. Mets. 5ᵇ משביעין אותו שבועה שאינו ברשותו we make him swear that it is not in his possession; a. v. fr.—ר׳ היחיד (abbrev. רהי֞) private ground; ר׳ הרבים (abbrev. רהר֞, רה֞) public road. Sabb. 6ᵃ; a. v. fr.—Ib. 9ᵃ הרי זו ר׳ לעצמה this forms a territory for itself (with regard to Sabbath movements). Ib. VII, 2 המוציא מר׳ לר׳ he who carries things (on the Sabbath) from one territory to another; a. fr.—Pl. as ab. Ib. 6ᵃ ארבע ר׳ לשבת וכ׳ there are four classes of territories with regard to Sabbath laws &c.; Tosef. ib. I, 1. Ib. 6; Sabb. l. c. אסקופה … שתי ר׳ the threshold stands for two territories; when the door is open, it is classified with the interior &c. Ib. 9ᵃ כל … מוצא שתי ר׳ וכ׳ wherever you find two territories belonging to the same class; a. fr.—Y. Kidd. III, 64ᶜ top; Y. Ned. VIII, 40ᵈ bot. (ref. to R. Jose’s opinions Kidd. III, 9, a. Ned. VIII, 2) תמן הוא אמר עד שיצאו כל הרשויות הגדולות עד שיצאו כל הר׳ הקטנות וכ׳ there, he says, the terms, ‘the oldest’, ‘the youngest’, tend to exclude all the older daughters, and all the younger daughters respectively (so that only the oldest of the daughters of his first wife, and respectively the youngest of the daughters of his second wife are meant), and here he says so (that the widest scope is adopted)? —3) permission, option; optional act. Ber. 28ᵃ וניתנה להם ר׳ וכ׳ and permission to enter was given to the students. Ab. III, 15, v. צָפָה. Ḥull. 141ᵃ לדבר הר׳, v. מִצְוָה. Ib. 106ᵃ, v. מִצְוָה. Ber. 27ᵇ, v. חוֹבָה. M. Kat. III, 3 אגרות של ר׳, v. שְׁאִילָה; a. fr.—נטילת ר׳ taking leave of absence, parting, at which a religious remark was customary. Lev. R. s. 17 עביד להו נ׳ ר made these verses the text for leave-taking (cmp. אַפְטַרְתָּא). Y. Ber. II, 5ᶜ bot. ההיא מילתא … הוה נ׳ ר׳ דידיה that remark … was his leave-taking.—[ 4) (cmp. רַשַּׁאי 2) debt, loan, creditor’s claim. Erub. 41ᵇ, v. supra.]
חַיָּיב. תָּנוּ רַבָּנַן, אַרְבַּע רְשׁוּיוֹת לַשַּׁבָּת: רְשׁוּת הַיָּחִיד, וּרְשׁוּת הָרַבִּים, וְכַרְמְלִית, וּמְקוֹם פְּטוּר. וְאֵיזוֹ הִיא רְשׁוּת הַיָּחִיד? — חָרִיץ שֶׁהוּא עָמוֹק עֲשָׂרָה וְרָחָב אַרְבָּעָה, וְכֵן גָּדֵר שֶׁהוּא גָּבוֹהַּ עֲשָׂרָה וְרָחָב אַרְבָּעָה — זוֹ הִיא רְשׁוּת הַיָּחִיד גְּמוּרָה. וְאֵיזוֹ הִיא רְשׁוּת הָרַבִּים? סְרַטְיָא וּפְלַטְיָא גְּדוֹלָה, וּמְבוֹאוֹת הַמְפוּלָּשִׁין — זוֹ הִיא רְשׁוּת הָרַבִּים גְּמוּרָה. אֵין מוֹצִיאִין מֵרְשׁוּת הַיָּחִיד זוֹ לִרְשׁוּת הָרַבִּים זוֹ, וְאֵין מַכְנִיסִין מֵרְשׁוּת הָרַבִּים זוֹ לִרְשׁוּת הַיָּחִיד זוֹ, וְאִם הוֹצִיא וְהִכְנִיס בְּשׁוֹגֵג — חַיָּיב חַטָּאת, בְּמֵזִיד — עָנוּשׁ כָּרֵת, וְנִסְקָל.
Rabbi Yoḥanan said: Ben Azzai disagreed with regard to carrying out the object while walking through the colonnade. In his opinion one who carries it out is exempt. Yet, he agrees with the Rabbis that in a case where one throws an object from the private domain to the public domain through a colonnade he is liable, as it is tantamount to carrying out directly from domain to domain. That opinion was also taught in a baraita: One who carries out an object on Shabbat from a store to a plaza via a colonnade is liable. The halakha is identical with regard to all means of transferring an object from domain to domain via a colonnade. The same is true for one who carries out, and one who carries in, and one who throws, and one who extends his hand from domain to domain. Ben Azzai says: One who walks and carries out and one who walks and carries in are exempt, as he is considered to have come to rest in the colonnade. On the other hand, one who extends his hand with the object and one who throws the object, whose actions are uninterrupted, are liable. In order to explain the essence of the laws of domains on Shabbat, the Gemara cites what the Sages taught in the Tosefta, that there are four domains for the halakhot of Shabbat: The private domain, and the public domain, and two additional domains: The karmelit, which is like neither the public domain nor the private domain, and an exempt domain, which does not fall into the category of domains. The Gemara elaborates: And what is the private domain? A ditch which is ten handbreadths deep and four handbreadths wide, as well as a fence which is ten handbreadths high and four handbreadths wide; that is a full-fledged private domain. The criteria for a private domain are that it must be an area of four by four handbreadths, with a ten-handbreadth difference in elevation from the surrounding environment. And what is the public domain? A main street [seratia] and a large plaza as well as alleyways [mevo’ot], which are open on both ends to the public domain, connecting between main streets; that is a full-fledged public domain. With regard to those domains: One may not carry out from the private domain of this kind to the public domain of this kind, and one may not carry in from the public domain of this kind to the private domain of this kind. If he did so unwittingly, he is liable to bring a sin-offering. If he did so intentionally, and there were no witnesses to his act, and he was not forewarned, he is liable to receive the punishment of excision [karet]. If he was forewarned and there were witnesses to his transgression, he is punished with the court-imposed capital punishment and stoned.
וְתוּ: מַעֲבִיר אַרְבַּע אַמּוֹת בִּרְשׁוּת הָרַבִּים מְנָלַן דְּמִחַיַּיב? אֶלָּא: כׇּל אַרְבַּע אַמּוֹת בִּרְשׁוּת הָרַבִּים גְּמָרָא גְּמִירִי לַהּ.
And furthermore, the Gemara asks: Even if the halakha of throwing was derived from here, from where do we derive that one who carries an object four cubits in the public domain is liable? Rather, apparently, this halakha is not derived from the labor performed in the construction of the Tabernacle. Rather, all the halakhot related to carrying four cubits in the public domain are learned through tradition and not derived from the text.
אָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל: מְקוֹשֵׁשׁ, מַעֲבִיר אַרְבַּע אַמּוֹת בִּרְשׁוּת הָרַבִּים הֲוָה. בְּמַתְנִיתָא תָּנָא: תּוֹלֵשׁ הֲוָה. רַב אַחָא בְּרַבִּי יַעֲקֹב אָמַר: מְעַמֵּר הֲוָה.
Rav Yehuda said that Shmuel said: The wood gatherer who was sentenced to death for desecrating Shabbat (see Numbers 15:33–36) was one who carried four cubits in the public domain. He was stoned for performing the prohibited labor of carrying. It was taught in a baraita: He was one who detached still-growing branches. He was stoned for performing the prohibited labor of detaching. Rav Aḥa, son of Rabbi Ya’akov, said: He was one who gathered sticks together into a pile.
הָכָא דְּעִיקַּר שַׁבָּת הוּא, תָּנֵי אָבוֹת וְתָנֵי תּוֹלָדוֹת. הָתָם דְּלָאו עִיקַּר שַׁבָּת הוּא, אָבוֹת תָּנֵי, תּוֹלָדוֹת לָא תָּנֵי.
The Gemara answers: Here, in tractate Shabbat, which contains the primary discussion of the halakhot of Shabbat, the mishna teaches the primary categories of labor that are prohibited on Shabbat, including carrying out from the private to the public domain, and it teaches the subcategories of labor that are prohibited on Shabbat, including carrying from the public into the private domain. But there, in tractate Shevuot, which does not contain the primary discussion of the halakhot of Shabbat, the mishna teaches the primary categories of labor prohibited on Shabbat but does not teach the subcategories of labor.
בְּרֵאשִׁית יָרֵ''א שַׁבָּ''ת, (ובה) שַׁבְּתוֹתַי תְּהֵא דָחִיל, יָרֵ''א תּוֹרָ''ה, יָרֵ''א בְּרִי''ת, כְּמָה דְצָרִיךְ נְטִירוּ דִבְּרִית, דְּלָא יֵעוּל לֵיהּ בִּרְשׁוּ נוּכְרָאָה, כְּגַוְונָא דָא צָרִיךְ בַּר נַשׁ נְטִירוּ דְשַׁבָּת, דְּלָא לְאַפָּקָא מֵרְשׁוּת הַיָּחִיד וְיֵעוּל בִּרְשׁוּת הָרַבִּים, רְשׁוּת הַיָּחִיד אִיהִי שְׁכִינְתָּא, רָחְבּוֹ ד' וְאִינוּן יהו''ה, וְגָבְהוֹ עֲשָׂרָה יו''ד ה''א וא''ו ה''א, רְשׁוּת הָרַבִּים נָחָשׁ אֵשֶׁת זְנוּנִים, סַם דְּאֵל אַחֵר דְּאִיהוּ סמא''ל, וְאִיהוּ כְּלָלָא דְשַׁבְעִין אוּמִין, וְאִיהִי חֲלָלָה זוֹנָה, וּבַעִִלָהּ חִלּוּל שַׁבָּת אִיהוּ, וּבְגִין דָּא מָאן דְּאַפִּיק מֵרְשׁוּת הַיָּחִיד לִרְשׁוּת הָרַבִּים חַיָּיב סְקִילָה.
תָּנוּ רַבָּנַן: מַעֲשֶׂה בְּתַלְמִיד אֶחָד שֶׁבָּא לִפְנֵי רַבִּי יְהוֹשֻׁעַ. אָמַר לוֹ: תְּפִלַּת עַרְבִית רְשׁוּת אוֹ חוֹבָה? אָמַר לֵיהּ: רְשׁוּת.
The Sages taught: There was an incident involving a student, who came before Rabbi Yehoshua. The student said to him: Is the evening prayer optional or obligatory? Rabbi Yehoshua said to him: Optional.
בָּא לִפְנֵי רַבָּן גַּמְלִיאֵל, אָמַר לוֹ: תְּפִלַּת עַרְבִית רְשׁוּת אוֹ חוֹבָה? אָמַר לוֹ: חוֹבָה. אָמַר לוֹ: וַהֲלֹא רַבִּי יְהוֹשֻׁעַ אָמַר לִי רְשׁוּת?! אָמַר לוֹ: הַמְתֵּן עַד שֶׁיִּכָּנְסוּ בַּעֲלֵי תְּרִיסִין לְבֵית הַמִּדְרָשׁ.
The same student came before Rabban Gamliel and said to him: Is the evening prayer optional or obligatory? Rabban Gamliel said to him: Obligatory. The student said to Rabban Gamliel: But didn’t Rabbi Yehoshua tell me that the evening prayer is optional? Rabban Gamliel said to the student: Wait until the “masters of the shields,” a reference to the Torah scholars who battle in the war of Torah, enter the study hall, at which point we will discuss this issue.
וּבְגִינָהּ אִתְּמַר תְּפִלַּת שַׁחֲרִית חוֹבָה, תְּפִלַּת עַרְבִית רְשׁוּת, דְּאִיהוּ רְשׁוּ דְלַיְלָה בִּפְנֵי עַצְמָהּ, וּבְגִין דָּא לֵית לָהּ קְבִיעוּת בַּלַּיְלָא דְדַמְיָא לְגָלוּתָא, אֶלָּא זִמְנִין אִשְׁתַּכְּחַת תַּמָּן וְזִמְנִין לָא אִשְׁתַּכְּחַת.