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The Prohibitions of Shabbat
Laws of the Calendar
Sources
A
MISHNA:
The Sages
stated a significant principle with regard to
the
halakhot
of
Shabbat: One who forgets the essence of Shabbat,
i.e., one who is entirely ignorant of the mitzva of Shabbat according to Torah law,
and performed numerous prohibited labors on multiple
Shabbatot
, is liable
to bring
only one sin-offering
for all those labors when he becomes aware that those actions were prohibited.
One who knows the essence of Shabbat
but forgets which day is Shabbat, i.e…
Shabbat 67b:17-68a:1
HALAKHAH:
Mishnah: “The House of Shammai say, one does not soak ink, chemicals, or vetch,” etc. What is the reason of the House of Shammai?
Six days you shall work and do all your deeds
.
All your deeds
, finish them by daylight. What is the reason of the House of Hillel?
Six days you shall work on your works and on [the seventh] day
. How do the House of Hillel explain the reason of the House of Shammai,
six days you shall work and do all your deeds
? When they work with their hands…
Jerusalem Talmud Shabbat 1:5:2
The colleagues in the name of Rebbi Abba bar Zavda: Anything inside of the lips one heals on the Sabbath. Rebbi Ze‘ira objected, did we not state: “A person having a tooth ache should not suck vinegar with them”? Is this not inside from the lips? Rebbi Ze‘ira did not say so, but Rebbi Ze‘ira in the name of Rebbi Abba bar Zavda: Anything inside a body cavity one heals on the Sabbath. Rebbi Ze‘ira, Rebbi Abba bar Zuṭra, Rebbi Ḥanina in the name of Rebbi: One treats the bone of the skull on the Sabbath…
Jerusalem Talmud Avodah Zarah 2:2:4
We learned in the mishna that
one may not read
a book
by candlelight
on Shabbat.
Rabba said:
Since a decree was issued, there is no distinction whether or not the lamp was near enough to him to enable him to adjust the wick. The prohibition applies
even
if the lamp was
two statures
of a person
high, and even
as high as
two plow handles, and even
if it was as high as
ten houses one atop the other.
We learned in the mishna that one may not read, and the Gemara infers:
One may not read, but
for
two,
apparently…
Shabbat 12b:4-5
4) (Vayikra 4:2): ("If he sin unwittingly … and he do" [(If it now followed)] "one (of these"), I might think that he is not liable (for forbidden Sabbath labor) until he writes the entire name, until he weaves the entire garment, until he makes the entire sieve; it is, therefore, written (instead of "one of these") "of one of these." (i.e., even part of one). If (only) "of one" (were written) I might think (that he is liable) even if he wrote only one letter, even if he wove only one strand, even if he made only one link of a sieve or a basket…
Sifra, Vayikra Dibbura DeChovah, Chapter 1 4
MISHNA:
One who
unwittingly
throws
an object from one domain to another or one who throws an object four cubits within the public domain,
and after
the object
left his hand he remembered
that he is in violation of a prohibition, if
another caught it,
or if
a dog caught it, or if it was burned, he is exempt.
Similarly, if
one threw
a rock on Shabbat
to inflict a wound on a person or on an animal,
for which one is liable to bring a sin-offering…
Shabbat 102a:1-7
MISHNA:
With regard to
a stove that was lit
on Shabbat eve
with straw
or
with rakings,
scraps collected from the field, one may
place
a pot of
cooked food atop it
on Shabbat. The fire in this stove was certainly extinguished while it was still day, as both straw and rakings are materials that burn quickly. However, if the stove was lit
with pomace,
pulp that remains from sesame seeds, olives, and the like after the oil is squeezed from them,
and
if it was lit
with wood…
Shabbat 36b:3-4
The Gemara comments:
But
then it is possible to
raise a contradiction between
this statement
of Rabbi Meir and
another statement
of Rabbi Meir; and
it is also possible to
raise a contradiction between
this statement
of Rabbi Yehuda and
another statement
of Rabbi Yehuda.
The other statements are
as it is taught
in a
baraita
(
Tosefta
,
Shabbat
2:5): With regard to
one who cooks on Shabbat,
if he did so
unintentionally, he may eat
what he cooked…
Gittin 53b:8-9
Rebbi Jeremiah, Rebbi Zeïra in the name of Rebbi Ḥiyya bar Ashi: An intelligent woman washes a cup here, a bowl there, a dish there; it turns out that her entire house was wetted on the Sabbath. Rebbi Samuel in the name of Rebbi Abbahu: “Unintentionally”, when it is forbidden, “intentionally” when it is forbidden. Rebbi Yose said, the Mishnah states this: “He who tithes or cooks on the Sabbath, if unintentionally it may be eaten, if intentionally it may not be eaten”; “unintentionally”, when it is forbidden, “intentionally”, when it is [equally] forbidden…
Jerusalem Talmud Terumot 2:1:18-19
MISHNAH:
One does not give heave from pure produce for impure, but if heave was given it is heave. In truth, they said if a cake of dried figs became partially impure one may give heave from its pure part for its impure part, and similarly for a bunch of vegetable or a heap [of grain]. If there were two cakes, two bundles, two heaps, one pure and one impure, one should not give heave from one for the other. Rebbi Eliezer says, one may give heave from pure produce for impure.
One may not give heave from impure produce for pure, but if he gave in error, his heave is heave…
Jerusalem Talmud Terumot 2:1:1
[The following rules apply when] a Jew performs a [forbidden] labor on the Sabbath: If he willingly transgressed, it is forbidden for him to benefit from this labor forever. Other Jews may, however, benefit from this labor immediately after the conclusion of the Sabbath, as [can be inferred from Exodus 31:14]: "And you shall observe the Sabbath, for it is holy." [Our Sages commented,] "It is holy, but the fruits of labor performed on it are not holy."
What is implied? When a Jew cooks [food] on the Sabbath in willful violation [of the Sabbath laws]…
Mishneh Torah, Sabbath 6:23
A great general principle was stated with regard to the violation of the Sabbath prohibitions: Anyone who forgets the fundamental principle of the Sabbath, failing to recall that the Jews were commanded to observe the Sabbath or was captured and taken among gentiles while a child or converted in his childhood and remained living among gentiles, he is liable for only one sin-offering even though he performed many forbidden labors on many different Sabbaths, for it is all one lapse of awareness.
Similarly, he is liable for one sin-offering for all the forbidden fat that he ate…
Mishneh Torah, Offerings for Unintentional Transgressions 7:2
When a sick person is not dangerously ill, all his needs should be cared for by a gentile. What is implied? We may tell a gentile to perform [forbidden labors] on his behalf and he performs them. [This includes] cooking, baking, bringing medicine from one domain to another and the like. Similarly, one may have one's eyes treated by a gentile on the Sabbath even though there is no danger involved.
Furthermore, if [the sick] require treatment that does not involve the performance of [forbidden] labors, they may be treated even by Jews…
Mishneh Torah, Sabbath 2:10
Whenever a person performs a [forbidden] labor on the Sabbath, partially with intent and partially unintentionally, he is not liable. [This law applies] regardless of whether one began the performance of the [forbidden] labor intentionally and completed it unintentionally, or one began the [forbidden] labor unintentionally and completed it intentionally.
One is liable for
karet
only when one performs the entire minimum measure of a [forbidden] labor intentionally from the beginning to the end…
Mishneh Torah, Sabbath 1:19
MISHNA:
In this mishna there is a fundamental dispute between Beit Hillel and Beit Shammai: Must one begin refraining from actions prohibited on Shabbat on Shabbat eve? Or, may one initiate an action prior to Shabbat, even if he knows that it will continue on its own on Shabbat itself? These are the details of that dispute:
Beit Shammai say: One may only soak
dry
ink
in water
and
dry plants, which produce
dyes,
in water
and vetch
for animal food to soften them in water on Shabbat eve, adjacent to Shabbat…
Shabbat 17b:6-18a:6
What is implied? When food has not been cooked to the extent that it is ready to serve, water has not been boiled, or food has been cooked to the extent that it is ready to serve, but the longer it cooks the better it tastes, it may not be left over a fire on the Sabbath even though it was placed there before the commencement of the Sabbath, lest one stir the coals to complete the cooking process or to cause it to cook more thoroughly.
Accordingly, it is permissible to leave [food cooking] if one removed the coals one covered the coals in the range with ash or with thin chips from the…
Mishneh Torah, Sabbath 3:4
MISHNA:
With regard to
one who builds
on Shabbat, thereby violating a prohibition in a primary category of prohibited labor,
how much
must
he build
to
be liable
to bring a sin-offering? The Sages said:
One who builds
is liable for building
any amount. And one who chisels, or strikes with a hammer or with an adze,
or
one who drills
a hole
of any size
on Shabbat,
is liable. This is the principle: Anyone who performs a
prohibited
labor and his labor endures on Shabbat is liable…
Shabbat 102b:1-103b:1
A person may not check his garments for lice by the light of a lamp or read by the light of a lamp. [This applies] even if the lamp was two storeys high. Even when there are ten storeys one on top of another, a person living in the bottom storey should not read or check his garments for lice by the light [of a lamp] in the highest storey, lest one forget and tilt the lamp.
If, however, two people are reading a single subject, they are permitted to read before a lamp, since one will remind the other if he forgets…
Mishneh Torah, Sabbath 5:14
MISHNA:
And they stated an additional principle
with regard to the
halakhot
of Shabbat.
Anything fit to store,
in the sense that it is large enough to make it worthwhile to store for future use,
and
people typically
store
items
like it, and one carried it out
into a prohibited domain
on Shabbat, he is liable to
bring
a sin-offering for
that action.
And anything not fit to store and
people typically do
not store
items
like it,
since it is too insignificant to warrant storage…
Shabbat 75b:7
And we also learned
in a mishna
pertaining to the Paschal lamb, in a similar vein: A principle was stated by Rabbi Akiva: Any prohibited labor that can be performed on Shabbat eve does not override Shabbat.
By contrast, the
slaughtering
of the Paschal lamb,
which cannot be performed on Shabbat eve,
as it has a fixed time from the Torah,
overrides Shabbat. And Rav Yehuda said
that
Rav said:
The
halakha
is in accordance with Rabbi Akiva.
Shabbat 133a:15
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