Sabbath

La cesación de trabajo en el séptimo día es un mandamiento positivo, como está dicho: “Y en el séptimo día descansarás” (Éxodo 34:21).

Y todo aquel que realiza en él una labor, anula un mandamiento positivo y transgrede también un mandamiento negativo, como está dicho: “No harás ninguna labor” (Deuteronomio 5:14).

Whenever the expression, "one who performs this is not liable" is used, the intent is that he is not liable for karet, for [execution by] stoning, or for bringing a [sin] offering. It is, however, forbidden to perform this act on the Sabbath. In such an instance, the prohibition is Rabbinic in origin and was instituted as a safeguard against [the performance of] labor. A person who performs such an act is given "stripes for defiance."Similarly, whenever the expressions "this should not be performed..." or "it is forbidden to do this on the Sabbath" are used, a person who performs such an act as a conscious act of rebellion is given "stripes for defiance."

Whenever the expression, "it is permissible to do this" is used, the intent is that, at the outset, one may perform this act. Similarly, whenever the expressions, "one is under no obligation" or "one is not liable at all" are used, one does not receive any punishment at all [for performing such an act.]

It is permissible to perform an act that is permitted on the Sabbath, despite the fact that it is possible - but it is not an absolute certainty - that, [as a result of one's actions], a forbidden labor will be performed, provided one does not have the intent to perform that labor. What is implied? A person may drag a bed, a chair, a bench and the like [on the ground] on the Sabbath, provided he does not intend to gouge out a groove in the earth while dragging them. Therefore, even if he did gouge out [a groove] in the ground [while dragging them], it is of no consequence, for he did not have this intent in mind. Similarly, a person may tread on grass on the Sabbath, as long as his intent is not to uproot it. Thus, should it be uprooted, that is of no consequence. Also, a person may rub powdered herbs and the like over his hands, provided he does not intend to remove his hair. Therefore, if the hair is removed, it is of no consequence. Based on the same rationale, one may enter a narrow opening on the Sabbath even though, [while doing so,] one causes pieces of the wall to fall. Similarly, it is permissible to perform any act with similar repercussions, provided that one does not have the intent of doing so.

[In contrast,] when one performs a deed that results in the performance of a forbidden labor, and it is a certainty that this deed will cause [that labor] to be performed, one is liable even though one did not intend [to perform the forbidden labor]. What is implied? A person needs a fowl's head to serve as a toy for a child, and therefore cuts off the [fowl's] head on the Sabbath; although his ultimate purpose is not merely to slaughter the chicken, he is liable. It is obvious that it is impossible for the head of a living being to be cut off and for that being to survive. Instead, the [fowl's] death came about because of [this activity]. [Therefore, he is liable.] The same applies in other similar situations.

Anyone who performs a [forbidden] labor - even if he has no need for the actual labor he performed - is liable for his deed. What is implied? A person extinguished a lamp because he needed [to save] the oil or the wick from being destroyed or from burning or so that the earthenware reservoir of the lamp [that holds the oil] would not break. Since he had the intent of extinguishing the lamp, even though he did not do so for the [usual] purpose of extinguishing, but merely for the sake of the oil, the wick or the earthenware, he is liable. Similarly, a person who moves a thorn four cubits in the public domain or extinguishes a coal so that many people will not be injured by it, is liable. Although the [usual] purpose [served] by extinguishing [the coal] or moving [the thorn] is not important to him, and his intent was merely to prevent injury, he is liable. The same applies in other similar situations.

Whenever a person intends to perform a forbidden labor, but instead [through his actions] causes the performance of another forbidden labor for which he had no intent, he is not liable, because his intent was not carried out. What is implied? A person threw a stone or shot an arrow at a colleague or at an animal with the intent of slaying them. Should [the object that he propelled] uproot a tree in its progress and not kill [the intended victim], he is free of liability. How much more so does this principle apply if one had the intent of performing a lesser transgression and one performed a more serious one. For example, a person intended to throw [a stone] into a carmelit, and instead, the stone passed into the public domain. He is not held liable. The same applies in other similar circumstances. Should a person have the intent of performing a permitted act and instead perform another act [which is forbidden], he is not held liable. For example, should he intend to cut produce that was not attached to the ground, and instead cut produce attached to the ground, he is not held liable. The same applies in other similar situations.

Should a person intend to pick black figs and pick white figs instead - or should he intend first to pick figs and then to pick grapes, but instead picked grapes and then figs - he is not liable. He in fact picked everything that he desired, but because he did not pick them in the order that he intended, he is not held liable, since he did not act according to his intent. It is "purposeful labor" that the Torah forbade.

When a person had two candles before him and both of them were either burning or extinguished, and he desired to kindle or extinguish one, but instead he kindled or extinguished the other, he is liable, for he performed the [forbidden] labor that he intended to perform. To what can the matter be compared? To a person who intended to pick one fig and picked another instead, or to a person who desired to kill one [living being] and killed another instead. [He is liable,] because the [forbidden] labor which he intended to do was performed.

One is, however, freed of liability [in the following instance: There were two candles before a person, one lit and one extinguished.] The person intended to kindle the [one that was extinguished] first and to extinguish the second candle afterwards. Nevertheless, the order [of his actions] became reversed, and instead, he extinguished the candle first and kindled the second candle afterwards. If he extinguished one and kindled the other in a single breath, he is liable. Although he did not kindle the first candle before [extinguishing the other], he did not delay [its lighting], and performed both activities simultaneously. Therefore, he is liable. The same applies in other similar circumstances. Whenever a person performs a [forbidden] labor casually, without specific intention, he is not liable.

Whenever a person intended to perform a forbidden labor and performed it more effectively than he had originally intended, he is liable. If [he performs it] less effectively than he had originally intended, he is not liable. What is implied? A person intended to carry a burden suspended behind him and instead, it swung in front of him. He is liable, for he intended to protect it in a less effective manner, and it was ultimately protected in a more effective manner. If, however, he intended to carry a burden suspended before him, and instead it swung behind him, he is not liable, for he intended to protect it in a more effective manner and, it was ultimately protected in a less effective manner.

[A person who transfers an article from one domain to another is held liable in the following situation]: He was wearing a belt and he placed a burden that is commonly transferred in this manner between his body and his garment. Whether the burden hung in front of him or it had shifted behind him [at the time he transferred it], he is held liable, since it is likely to shift position.

Whenever a person desired to perform a [forbidden] labor on the Sabbath, began the performance of that labor, and performed an amount of work sufficient to incur liability, he is held liable, even if he did not complete the task he desired to perform. For example, a person desired to write a note or a contract on the Sabbath. We do not say that he is not liable until he completes his desire and writes the entire note or contract. Instead, as soon as he writes two letters, he is liable. Similarly, a person who desires to weave an entire garment is held liable after weaving two strands. Although he intended to complete [the entire garment], he is held liable because he intentionally performed the amount of work sufficient to incur liability. The same applies in all similar situations.

Whenever two people share in the performance of a [forbidden] labor that one of them could have performed by himself, they are [both] free of liability. This applies whether one performed part of the [forbidden] labor and the other performed the remainder - e.g., one removed an article from one domain and the other placed it down in the other domain - or they both performed the [forbidden] labor together from the beginning to the end. For example, they both held a pen and wrote, or they both held a loaf of bread and transferred it from one domain to another.

When, however, a single individual cannot perform [the forbidden labor] alone and must be joined by others, [all the individuals involved are held liable]. For example, two people held a beam and transferred it to the public domain. Since neither one of them had the strength to perform this task alone, and they performed it together from the beginning to the end, they are both held liable. The minimum amount of work for which they are held liable is the same as for a single individual who performs such a task. [The following decision applies when] one of them has sufficient strength to transfer the beam alone, but the other is unable to transfer it alone. If they join together and transfer the beam, the one who is capable [of moving it himself] is held liable. The second one is considered [merely] as offering assistance, and a person who offers assistance [in this fashion] is not liable at all. The same applies in other similar situations.

Whenever [a forbidden labor is performed] in a destructive manner, one is not held liable. What is implied? A person who injures a colleague or an animal with a destructive intent, one who rips or burns garments, or one who breaks utensils with a destructive intent is not held liable. A person who dug a pit solely because he needed the earth inside it is considered as having performed a [forbidden] labor with a destructive intent, and is therefore free of liability. Although he performed a [forbidden] labor, he is not held liable because he had a destructive intent.

Whenever a person carries out a destructive activity for the sake of ultimately performing a constructive activity, he is liable. For example, a person who demolishes [a structure] in order to build [another] in its place, one who erased for the sake of writing [something else] in the place of the erasure, or one who dug a pit in order to place the foundations of a structure within. The same applies in other similar situations. The minimum measure of the destructive activity for which he is held liable is equal to that of the correspondent positive activity.

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. [In such a circumstance,] were witnesses who administered a warning to be present, one would be liable for execution by stoning. Conversely, one is liable to bring a sin offering of a fixed nature when one performs the entire minimum measure of a [forbidden] labor unintentionally from the beginning to the end.

The [laws of] the Sabbath are suspended in the face of a danger to life, as are [the obligations of] the other mitzvot. Therefore, we may perform - according to the directives of a professional physician of that locale - everything that is necessary for the benefit of a sick person whose life is in danger. When there is a doubt whether or not the Sabbath laws must be violated on a person's behalf, one should violate the Sabbath laws on his behalf, for the Sabbath laws are suspended even when there is merely a question of danger to a person's life. [The same principles apply] when one physician says the Sabbath laws should be violated on a person's behalf and another physician states that this is not necessary.

[The following laws apply when physicians] determine on the Sabbath that a person needs [a treatment to be administered] for eight days. We do not say that we should wait until the evening so that it will not be necessary to violate two Sabbaths on his behalf. Instead, the treatment is begun immediately, on the Sabbath, and even one hundred Sabbaths may be violated on his behalf. As long as a person is dangerously [ill] - or even if there is a question whether or not he is dangerously [ill] - and requires treatment, [the Sabbath] should be violated [on his behalf]. A lamp may be lit on his behalf and extinguished on his behalf. [Animals] may be slaughtered on his behalf, [food] baked and cooked on his behalf, and water heated for him, whether to drink or to use for bathing. The general principle for a person who is dangerously ill is that the Sabbath should be considered as a weekday regarding all his needs.

When such treatment is administered, it should not be administered by gentiles, by children, by servants, or by women, so that they will not view the Sabbath flippantly. Instead, the treatment should be administered by the leaders of Israel and the wise. It is forbidden to hesitate before transgressing the Sabbath [laws] on behalf of a person who is dangerously ill, as [reflected in the interpretation in the phrase of Leviticus 18:5,] "which a person shall perform to live through them," as "['to live through them'] and not to die through them." This teaches that the judgments of the Torah do not [bring] vengeance to the world, but rather bring mercy, kindness, and peace to the world. Concerning those non-believers who say that [administering such treatment] constitutes a violation of the Sabbath and is forbidden, one may apply the verse [Ezekiel 20:25]: "[As punishment,] I gave them harmful laws and judgments through which they cannot live."

When a person's eyes are ailing - i.e., when he has a secretion from either one or both of them, when tears flow from them due to great pain, when blood flows from them, or when they are affected by fever, or by other afflictions of this like - he is considered among those individuals who are dangerously ill. The Sabbath may be violated on his behalf, and anything necessary for his treatment may be performed for him.

Similarly, a person who has a wound in his body cavity - from his lips inward, whether in his mouth, his digestive organs, his liver or spleen, or any of the other organs in his body cavity - is considered to be dangerously ill and does not require [a physician's] assessment [of his condition]. His ailment is serious, and we should violate the Sabbath laws on his behalf immediately without [waiting for] an assessment. A wound on the back of the hand or on the back of the foot is considered equivalent to a wound in the body cavity. It does not require [a physician's] assessment [of his condition] for us to violate the Sabbath laws on his behalf. A fever that causes the flesh to wince is considered equivalent to a wound in the body cavity, and we should violate the Sabbath laws on this person's behalf. Similarly, we should violate the Sabbath laws whenever a physician assesses an ailment as dangerous, even when it affects only the exterior of a person's skin.

When a person swallows a leech, water may be heated for him on the Sabbath, and any medical treatment that is necessary may be administered, since his life is in danger. Similarly, when a person is bitten by a rabid dog or a poisonous snake or other reptile, any medical treatment that is necessary to save him may be administered. [The same laws apply] even when there is merely a question of whether or not [the bite] can cause death.

When physicians assessed that a sick person required a fig, and ten people ran and brought him ten figs at once, they are all absolved of liability entirely. [The same decision applies] if the ten people brought the figs one after another, even when he recuperated after the first fig, for all of them had license to bring them.

If a sick person required two figs, and two figs could be found only on two separate stems - while three figs were found on another stem - we should remove the stem that has three figs, even though only two are required. [It is preferable] to cut only one stem and not two stems, so as not to increase [the performance of the forbidden labor of] gleaning. The same applies in all similar situations.

When food is cooked for a sick person on the Sabbath and the sick person leaves some over after eating, a healthy person is forbidden to eat from the remainder, lest [this cause] more food to be added for him. When, however, an animal is slaughtered for a sick person on the Sabbath, it is permissible for a healthy person to partake of uncooked meat [from that animal]. A decree was not enacted, because there is no possibility of an additional [activity] being performed [for a healthy person]. The same applies in all similar situations.

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. For this reason, it is permitted to perform [physical activities for the benefit of the sick]; for example, one may lift [the tendons of] the ears, lift up cartilage around the heart, restore broken bones to their places, or perform other activities of this like.

When a woman in the process of childbirth squats to give birth, her life is considered in danger and the Sabbath laws may be violated on her behalf. A midwife may be called from a distant place and the umbilical cord may be cut and tied. If she requires a light when she cries out because of labor pains, a candle may be lit for her. [This leniency is granted] even if she is blind, because light has a calming influence even if she does not see. If she needs oil or the like, it may be brought for her. If possible, the items that are brought should be brought in an uncharacteristic manner; for example, a friend should bring a utensil tied in her hair. If this not possible, it may be brought in the ordinary manner.

We should not help an idolatress give birth on the Sabbath, even if payment is offered. We do not worry about the possibility of ill-feelings being aroused. [This applies even when] there is no violation [of the Sabbath laws] involved. [In contrast,] one may offer assistance to a daughter of a ger toshav who gives birth, since we are commanded to secure his well-being. We may not, however, violate the Sabbath laws on her behalf.

From the time a woman in childbirth has a flow of blood until the birth - [and indeed,] after birth for three days - the Sabbath laws may be violated on her behalf, and all her needs should be met. [This applies] regardless of whether she says she requires such treatment or she maintains that she does not require such treatment. Between the third and the seventh day [after childbirth], if she maintains that she does not require treatment, the Sabbath laws should not be violated on her behalf. If she remains silent, and certainly if she maintains that she requires treatment, the Sabbath laws should be violated on her behalf. Between the seventh and the thirtieth day, her status is analogous to that of a sick person who is not dangerously ill. Even if she maintains that she requires treatment, [forbidden] labors should be performed on her behalf only by a gentile.

A fire may be kindled for a woman after she has given birth even in the summer, since cold is very difficult for a woman to bear after childbirth in the cold regions. In contrast, a fire should not be kindled for other sick people to warm themselves. Nevertheless, if a person let blood and became chilled, a fire may be kindled for him even in the summer. After cutting his umbilical cord, we may wash a new born baby on the day he is born, even when this requires heating the water on the Sabbath. Herbal powder can be applied to his skin and his limbs can be tied, for it is dangerous not to perform these activities for him. Similarly, a baby may be washed before circumcision, after circumcision, and on the third day after circumcision with water that is heated on the Sabbath, because of the danger [to him].

A woman who sat on the birthing chair and died - we bring a knife even from the public domain and cut open her womb and extract the fetus for it is possible that it still is alive. Safek nefashot (the possibility of saving life) pushes aside Shabbat even in this case where there is no presumption of life.

[All] activities necessary to save a life should be performed on the Sabbath; there is no necessity to receive license from the court. The more zealous one is [in this regard], the more praiseworthy. What is implied? If one sees that a child has fallen into the sea, one may spread out a net and hoist him up, although one catches fish together with him. If a person hears that a child fell into the sea and spreads out a net to hoist him up, but raises up only fish, he is absolutely free of liability. If he intended to raise up fish and [in fact] lifted up both fish and a child, he is not held liable. Since he lifted up a child together with the fish, he is not held liable even when he did not hear that the child had fallen into the water.

If a child fell into a pit, a person may dislodge a clod of earth, and lift [the child] up, even though he creates a step when he dislodges it. If a door was locked with a child inside, a person may break the door down and take the child out, even though he chops it into pieces of wood which are appropriate to use for work, lest the child become frightened and die. If a fire broke out and a person is inside the building and we fear that he may be consumed by the flames, a person may extinguish the fire to save him, although he prepares a pathway while extinguishing the fire. Whoever acts first to save him is praiseworthy. One does not need to ask permission from the court in all instances when there is a danger to a person's life.

When an avalanche has fallen, and there is a doubt whether or not it has fallen over a person, it may be cleared. If the person was discovered to be alive, but was crushed [by the fallen debris] to the extent that it is impossible that he will recover, [the debris] may be cleared and the person taken out to enable him to live [however] long he does.

If [in the process of clearing the debris,] they [reached] his nose and saw that he was not breathing, he should be left there, for he has died already. Although it is discovered that people on the upper level of a landslide have died, one should not assume that those on the lower levels have died. Instead, [the debris] should be cleared away from all of the people, for in a landslide it is possible that those on the upper level will die, while those on the lower level will remain alive.

When an avalanche fell on a courtyard in which were located both gentiles and Jews - even if there were a thousand gentiles and only one Jew, we should remove all [the debris] for the sake of the Jew. Should one of the individuals leave and enter another courtyard and that courtyard collapse upon him, we should remove [the debris]. Perhaps the person who departed was a Jew, and [all] those who remain were gentiles.

When they all left this courtyard to go to another courtyard, and as they were proceeding, one of them whose identity is unknown departed and entered a third courtyard and was covered by an avalanche, [the debris] should not be removed from him. Since they left their original place, [the presence of] a Jew is not accepted as an established fact. Hence, we assume that anyone who separated from this group as it was proceeding was part of the majority. Accordingly, if the majority were Jewish, even a person separated from them [who entered] another courtyard after they left their original place - should he be covered by an avalanche, we should remove [the debris] from him.

A person who is traveling in the desert and does not know which day is the Sabbath should count six days and consider the seventh day as holy. He should recite the blessing of the day [Kiddush] and recite Havdalah at the conclusion of this "Sabbath" day. Every day, even on the day on which he recites Kiddush and after which he recites Havdalah, he is allowed to earn only enough for his livelihood, so that he will not die. It is forbidden for him to earn more than his livelihood, for there is a possibility that every day is the Sabbath. If the person knows that the day is the eighth day or the fifteenth day after his departure, he is allowed to work on that day, for it is certain that he did not depart on the Sabbath. On the other days, he is allowed to earn merely his livelihood.

[The following rules apply] when gentiles lay siege to Jewish cities: If their intent was financial gain, the Sabbath laws should not be violated because of them, nor are we allowed to wage war against them. If a city is located near the border, however, we should march against them with weapons and wage war against them even when they are demanding hay or straw. In any location, if the gentiles' intent was Jewish lives, or if they engaged in battle with a city or laid siege to it without stating a specific intention, we must wage war against them, and the Sabbath laws should be violated because of them. It is a mitzvah for every member of the Jewish people who can come [to their assistance] to go out and aid their brethren who are under siege and save them from the gentiles [although it is the] Sabbath. It is forbidden to wait until Saturday night. After they have saved their brethren, they may return home with their weapons on the Sabbath, so that a dangerous situation will not be created in the future.

Similarly, if a ship is sinking at sea or a city is surrounded by a [flooding] river, it is a mitzvah to go out on the Sabbath and use every possible means to save them. Even when a single individual is being pursued by gentiles, by a snake, or by a bear with the intent to kill him, it is a mitzvah to save him, even when it is necessary to perform several forbidden labors on the Sabbath. It is even permitted to forge weapons to save him. Similarly, we should cry out [to G-d] on their behalf, make supplications, and sound the trumpets to summon help for them. We should not cry out [to G-d] or make supplications because of plague on the Sabbath.

We should lay siege to gentile cities [at least] three days before the Sabbath. We may wage war with them on any day, even on the Sabbath, until we conquer [the city], even if the war is voluntary in nature. The oral tradition, interprets [Deuteronomy 20:20] "until you have subjugated it," as teaching that [one should wage war] even on the Sabbath. Surely, the above applies with regard to a war that we are obligated to wage. Indeed, it was on the Sabbath that Joshua conquered Jericho.

It is permissible to begin the performance of a [forbidden] labor on Friday, even though the labor is completed on its own accord on the Sabbath itself, for the prohibition against work applies only on the Sabbath itself. Moreover, when a task is carried out on its own accord on the Sabbath, we are permitted to derive benefit from what was completed on the Sabbath.

What is implied? We may open an irrigation channel to a garden on Friday, causing it to continue to fill throughout [the Sabbath] day. We may place [burning] incense under garments, causing them to continue to be made fragrant throughout the entire Sabbath. We may apply salve to an eye or a bandage to a wound, causing them to continue to heal throughout the Sabbath. We may mix ink with herbs before night and let the mixture soak throughout the entire Sabbath. We may place wool into a vat or strands of flax into an oven so that their [color] continues to change throughout the entire Sabbath. We may lay out snares for wild beasts, birds, and fish at nightfall so that they continue being captured throughout the entire Sabbath. We may load the beams of an olive press or the round stones of a grape press at nightfall so that the liquids will continue to flow throughout the entire Sabbath. Similarly, we may light a candle or a fire [before] evening so that it continues to burn throughout the entire Sabbath.

A pot may be placed over a fire, or meat may be placed in an oven or over coals [on Friday], so that they continue to cook throughout the Sabbath [with the intent] that they be eaten on the Sabbath. With regard to this matter, however, there are certain restrictions that were enacted lest one stir the coals on the Sabbath.

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 combing of flax, the coals burned low, for then they are covered with ash, or the fuel used was straw, stubble, or the feces of a small animal, for then no coals will remain. [In these instances, it is obvious that] the person has diverted his intention from this food. Hence, a decree was not [enacted forbidding food to be left on the fire] lest he stir the coals.

When does the above apply? With regard to a range whose heat is minimal. With regard to an oven, in contrast, even if one removed the coals, covered them with ash, or used straw or stubble as fuel, we are not allowed to leave food in it or on it. Similarly, one should not put food close to it. [This applies to] food that was not cooked to completion or was completely cooked, but will benefit from continued cooking. Since [an oven] is very hot, a person will not divert his attention [from the fire]. Hence, we suspect that he will stir the small fire that remains, even if it is straw or stubble, or even if it is covered.

Why did [the Sages] forbid leaving food in the oven even if the fire was removed? Because a person can remove only the majority of the coals and their most intense [heat]. It is impossible to remove the entire fire so that not even a spark remains. Since [an oven's] heat is very warm, we suspect that he will stir [the fire] so that the sparks that remain in the oven will burn more.

A kopach is warmer than a range and not as warm as an oven. Therefore, if wood or gefet is used as fuel, it is considered equivalent to an oven, and we are not permitted to leave food within it, upon it, or next to it if it was not completely cooked, or even if it was completely cooked, but will benefit from continued cooking. This applies even if the fire was removed or covered with ash. If straw or stubble was used as fuel, it is bound by the same rules as a range that was fueled with straw or stubble, and [food] may be left [cooking] on it. What is a range and what is a kopach? A range is a place with an opening for two pots. A kopach is a place with an opening for a single pot.

When food has not been cooked at all or has been cooked to completion, but will be impaired by further cooking, it is permitted to leave it cooking whether on a range, a kopach, or an oven. Similarly, even when food has been cooked, but has not been cooked to completion, or when it has been cooked to completion, but will benefit from further cooking, it may be left on the fire if one placed an uncooked piece of meat in it shortly before nightfall, for the whole dish is considered to be entirely uncooked. [This applies] although one has not removed or covered the coals, for he has diverted his attention [from this food] and will not stir the coals.

[The following rules apply] whenever a person left food [on a fire] in a situation where he was prohibited against doing so: If he transgressed and left [the food cooking intentionally], he is prohibited to eat it until Saturday night, and must wait until enough time passes for it to have cooked. If he forgot [to remove it from the fire on Friday, greater leniency is allowed.] If the food was not completely cooked [before the commencement of the Sabbath], it is forbidden to eat it until Saturday night. If it was completely cooked, but further cooking will benefit it, it is permitted to be eaten immediately on the Sabbath.

Whenever [food] is permitted to be left on a fire, if it was taken from [the fire] on the Sabbath, it is forbidden to return it to its place. [Food[ may be returned only to a range from which the coals have been removed or covered or to a range or a kopach that was heated with straw or with stubble. [This leniency is granted] provided the food was not placed on the ground. If it was placed on the ground, it may not be returned even to a range whose coals were removed or covered. Similarly, [food] may not be returned to an oven or to a kopach that was heated with gefet or wood, despite the fact that one has removed or covered the coals, for they are very hot. Whenever food should not be returned [to a cooking surface], it should also not be placed next to it [to warm].

It is forbidden to insert a ladle into a pot to remove [food] while it is on a fire on the Sabbath, because while doing so, one stirs it. [Stirring] is one of the activities necessary for cooking, and thus one will be cooking on the Sabbath. It is permissible to shift a pot from one range to another, even when the heat of the first range is not as great as the heat of the second range. One may not, however, take food that was on a range and cover it to maintain its heat, or take food that was covered to maintain its heat and place it on a range.

A person should not fill a pot with peas or beans or a jug with water and place them in an oven on Friday before nightfall and leave them [to cook]. Even when the above and other foods like them were not cooked at all, they are considered to be food that was not completely cooked, because they do not require a substantial [amount of time to] cook. Therefore, the person will continue to pay attention to them, for he intends to partake of them immediately. Accordingly, it is forbidden to leave them in an oven [unless they are completely cooked]. If one transgressed and left them in an oven, it is forbidden to partake of them until Saturday night. [Even then,] one must also wait the amount of time necessary for them to cook.

[The following rules apply when] meat was placed in an oven before nightfall and left [to roast] on the Sabbath: If the meat is from a kid or it is other [tender] flesh, it is permitted. [Such meat] requires only the warmth of the fire itself, and if one stirs the coals the meat will char. If the meat is from a goat or an ox, it is forbidden, lest he stir the coals to cause it to cook [faster]. If, however, one sealed the opening of the oven closed with clay, [roasting even the latter meats] is permitted, for if one opens the oven to stir [the coals], the wind will enter and cause the meat to harden and spoil. The oven will cool [suddenly] and the meat will spoil.

Similarly, whenever something would be spoiled by the wind, we do not decree [against its being heated], because someone might open [the oven] and stir [coals]. For this reason, we may place strands of flax into an oven [to bleach] before nightfall, for if one opens the oven, they will spoil.

If one placed an entire kid into an oven, [the situation] is governed by the laws applying to meat from a goat or an ox, and it is forbidden, lest one stir the coals, unless one seals the oven [closed]. [If the fourteenth of Nisan falls on Friday,] it is, however, permitted to hang the Paschal lamb into an oven directly before nightfall, even though it is not sealed closed. The members of the company [gathered to eat the sacrifice] are careful.

Meat, onions, or eggs should not be roasted over an [open] fire, unless they can be roasted before nightfall to the point where they are fit to be eaten. [If they are roasted to this extent before the commencement of the Sabbath], it is permissible to leave them on the fire on the Sabbath to be roasted further. [The rationale is] that [increased heat] will impair their taste. Since they are being cooked over a fire, if one stirs [the coals] they will char. For this reason, we are allowed to leave incense under clothes before nightfall [to perfume them]. For if one stirs the coals, the incense will burn and the clothes will be [damaged by] the smoke.

From the above, we can conclude that all the prohibitions mentioned in this context were not enacted because [the cooking] was completed on the Sabbath. Instead, they are Rabbinic decrees [enacted] lest one stir the coals. Accordingly, wool should not be placed into a vat [to dye] unless it was removed from the fire, lest one stir the coals. Similarly, the vat should be sealed close with clay, lest one stir [the dye] after nightfall.

We should not place bread in an oven [directly] before nightfall, nor should we place a cake on coals unless [there is time] for the surface attached to the oven or [the side of the cake] facing the fire to crust. [Should this be done,] it is permissible to leave it to continue baking afterwards, for if one stirs [the coals], one will spoil the bread. [The following rules apply when one places bread in an oven] before nightfall and there is not sufficient time for its surface to crust before nightfall. If one did so with a deliberate intent to violate [the above ruling], it is forbidden to partake of the bread until Saturday night, after sufficient time for it to bake has passed.If one did so unknowingly, it is permitted to remove bread for the three Sabbath meals. When one removes the bread, one should not remove it using a baker's peel as one does during the week. Instead, one should use a knife or other similar utensil.

A person may make a fire from any substance he desires, regardless of whether] he kindles it on the ground or in a torch holder. When he lights it before nightfall, he may use its light, or warm himself from it on the Sabbath. He must, however, kindle the majority of the fire before nightfall to the extent that the flame rises up on its own accord. If he did not kindle the majority of the fire, it is forbidden for him to benefit from it on the Sabbath, lest he stir or move the wood so the flame rises up. If he [desires to] burn a single piece of wood, he must kindle the majority of its thickness and the majority of its circumference before nightfall.

When does the above apply? Outside the Temple premises; but in the Temple, it is permissible to light a fire in the Chamber of the Hearth directly before nightfall. We do not suspect that anyone will stir the coals, for the priests are careful.

If a fire was made of reeds or of seeds, it is not necessary for the majority of it to be kindled before the Sabbath. Instead, since it caught fire before [the commencement] of the Sabbath, its use is permitted, for the fire will spread quickly through [these substances], and there is no necessity for one to stir it. Therefore, if the reeds were bound together or the seeds were placed in palm baskets, the same laws applying to wood apply, and the flames must be powerful enough to rise up on their own accord before [the commencement] of the Sabbath.

When a fire is fueled with tar, sulfur, oily substances, wax, straw, or stubble, it is not required that the majority be kindled before the commencement of the Sabbath, because these substances catch fire quickly.

There are substances which, if food is covered with them to preserve its heat, will raise its temperature and contribute to its being cooked as fire does - e.g., gefet, manure, salt, lime, sand; nor may we use grape skins, unprocessed wool, or grass [for this purpose] when they are damp, even when this is due to their natural moistness. These entities are referred to as substances that increase heat. There are substances which, if food is covered with them to preserve its heat, will [accomplish that objective alone]. They will not contribute to the cooking process, but will merely prevent [the food] from cooling - e.g., grape skins, unprocessed fabrics, grass, when these are dry, garments, produce, pigeon feathers, thin chips from the combing of flax, carpenters' sawdust, pelts, and the shearings of wool. These entities are referred to as substances which preserve heat.

[The Torah's definition of the Sabbath] laws would allow one to cover food with substances that raise its temperature before nightfall, and thus the food would be covered and its heat preserved on the Sabbath, for it is permitted to leave food cooking on a fire on the Sabbath. The Sages, however, enacted a decree forbidding covering food with substances that raise its temperature before nightfall, lest the pot boil on the Sabbath and it be necessary to uncover it until its boiling ceases. If one would then cover it again on the Sabbath, one would be covering food with a substance that increases its heat on the Sabbath, and this is forbidden. Accordingly, it is permitted to cover food with substances that increase its temperature beyn hash'mashot, since at that time most pots have already boiled, and they [have cooled, so that] they cease boiling. Since they have already ceased boiling, it is unlikely that they will boil again.

Similarly, [the Torah's definition of the Sabbath] laws would allow one to cover food with substances that do not raise its temperature on the Sabbath itself. The Sages, however, enacted a decree forbidding this, lest a person cover food with a mixture of ash and coals that has sparks of fire, and stir the coals. [As a safeguard against this, the Sages] forbade covering food with any substance on the Sabbath, even when it will not raise the food's temperature.

If one is unsure whether it is before or after nightfall, one may cover hot food. Similarly, it is permitted to cover cold food with a substance that will not raise its temperature, to prevent it from becoming colder or to remove its chill. When hot food that was covered before the Sabbath becomes uncovered on the Sabbath, it may be covered again, since one is not increasing its temperature. It is permitted to change the covering of food on the Sabbath - e.g., one may replace clothing with pigeon feathers or replace pigeon feathers with clothing.

Should one transfer hot food or water from the vessel [in which it was cooked] into another vessel, it is permitted to cover the second vessel with a substance that does not raise its temperature on the Sabbath, as one is permitted to cover cold food. The prohibition against covering [food] on the Sabbath applies only to hot food in the vessel in which it was cooked. If it was transferred, it is permitted.

One may place one metal pot on another metal pot, an earthenware pot on another earthenware pot, an earthenware pot on a metal pot, and a metal pot on an earthenware pot, and one may seal [either an earthenware pot or a metal pot] closed with dough - one's intent being not that they should be heated more, but that their heat should be preserved. The [Sages] forbade only covering [food] with other substances on the Sabbath. It is, however, permissible to place one vessel on another vessel so that they remain hot. In contrast, we may not place a vessel containing a cold substance on a hot vessel on the Sabbath, for by doing so one introduces heat to it. It is permissible, however, to place [cold food on a hot pot] before the Sabbath commences. It is not considered analogous to covering food with a substance that raises its temperature.

The kindling of a lamp on Shabbat is not optional that if one wants, one kindles and if one does not want, one does not kindle. And it is not a commandment that we are not obligated to pursue until one has done it, for example an eruv for courtyards or lifting (i.e. washing) the hands before eating; rather, it is an obligation. And both men and women are equally obligated that a lamp be kindled in their houses on Shabbat. Even if one does not have anything he will [be able to] eat, he begs at the doors [of neighbors] and takes oil and kindles the lamp since this is [included] in the rule of enjoyment on Shabbat. And one is obligated to bless before the kindling: "Blessed are You LORD our G-d, King of the universe who makes us holy with His commandments and commands us to kindle a Shabbat lamp" in the way that one blesses over all things which one is obligated [to do] by the words of the Sages.

It is permitted to use a Shabbat lamp. And this is [in the case] that the thing [one is doing] does not need much devotion. But if it is a thing that needs to be precise with regard to seeing, it is forbidden to use the light of the lamp for distinguishing - it is a decree lest one tilt [the lamp].

The one who kindles need to kindle while it is still day, before the sunset. And women are commanded regarding this matter more than men since they are found in the house, and they busy themselves with the labor of the house. And even so, a man needs to take care and check them on this and say to the members of the household on the eve of Shabbat before it gets dark, "Kindle the lamp!" If it is doubtful [whether] darkness has fallen and [whether] Shabbat has entered or [whether it has] not, one does not kindle.

From the setting of the sun until three medium stars appear, this is the time that is called "bein ha-shamashot in every place. And it is doubtful whether it is day or it is night. And we rule strictly regarding it in every case. And therefore, we do not light during it. And the one who does creative work bein ha-shamashot on the eve of the Sabbath or on the going out of the Sabbath unintentionally is obligated in a Chatat offering in every case. And these stars are not the big ones that appear during the day, nor the small ones that do not appear other than during the night, but rather the medium ones. And from the appearance of these three medium stars, behold this is certainly night.

The wick used for the Sabbath lights should not be made from a substance that causes the light to flicker - e.g., wool, goat's hair, silk, cedar fiber, uncarded flax, palm bast, various types of soft trees, and the like. Instead, [we should use] a substance that burns steadily - e.g., carded flax, [remnants of] linen clothes, cotton, and the like. The person kindling [the lamp] should make sure that the fire has caught on the major portion of the wick that emerges [from the lamp].

[The following rules apply when] one winds a substance that one may use as a wick around a substance that one should not use as a wick: If one's intent was to make the wick thicker and thus increase its light, it is forbidden. If one's intent was to make the wick firmer so that it will stand erect and not hang downward, it is permitted.

One may place a grain of salt or a bean at the opening of a lamp on Friday so that it will burn [better] on the Sabbath. All [the substances] that may not be used as wicks on the Sabbath may be used in a large fire [that was kindled] either for warmth or for the purpose of light whether the fire is within a holder or on the ground. The prohibition against using them applies solely in regard to their use as wicks for a candle.

The fuel used for kindling a Sabbath lamp must be drawn after the wick. Fuels that are not drawn after the wick may not be used. [These include] [molten] tar, [molten] beeswax, gourd oil, [fat from a] sheep's tail, or tallow. Why may we not kindle with wicks that do not catch the fire well and with fuels that are not drawn after the wick? This is a decree [enacted] lest the light of the candle be dim and one tilt it in order to carry out an activity by its light.

One may use tallow or fish entrails that have been boiled [as fuel for a Sabbath lamp] provided that one mixes a minimal amount of oil with them. [Other] fuels that may not be used [as fuel for a Sabbath lamp] may not be used even when they are mixed with fuels that may be used, since they are not drawn [after the wick].

We may not use pine sap as fuel [for the Sabbath lamp], because it produces an unpleasant fragrance, lest one leave [the room] and [on the Sabbath,] there is an obligation to sit [in a room] illuminated by the light of a lamp. Similarly, we may not use balsam oil, because it is very fragrant and it is possible that one will take some of the oil in the lamp [for use as perfume]. Also, [balsam oil] is extremely flammable. For the latter reason, one may not use white naphtha [as fuel for a lamp] even during the week. It is extremely flammable and may cause a danger.

At the outset, one is permitted to use other oils - e.g., radish oil, sesame oil, turnip oil, or the like. It is forbidden to use only those which were explicitly mentioned by our Sages.

A person should not place a container with a hole filled with oil above the opening of a lamp so that the oil will drip in. Similarly, he should not fill a bowl with oil, put it next to a lamp, and place the end of the wick in it so that it will draw oil. [These were both forbidden as] a decree lest one remove the oil in the vessel which has not become repugnant in the lamp. It is forbidden to derive benefit on the Sabbath from oil that was used for kindling, even when the lamp has become extinguished or it has dripped from the lamp [into another container]. [This is forbidden,] because the [oil] is considered muktzeh because it was set aside to be used for a forbidden [labor]. [In the instance mentioned in the first clause,] if one attached the container to the lamp with cement, clay, or the like, it is permissible [to be used].

We may not place a container under a lamp to collect [the drippings of] oil, for by doing so, one nullifies the possibility of using that container. If, however, one placed it there before the commencement of the Sabbath, it is permitted. One may place a utensil beneath a lamp on the Sabbath to collect the sparks, because they have no substance and thus, one does not nullify the possibility of carrying [that utensil]. It is forbidden, however, to place water within it, even if one does so on Friday, since by doing so, one causes the sparks to be extinguished sooner.

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. This is not allowed when [they are concerned] with two [separate] subjects, for each one will be occupied with his subject.

Children may read in the presence of their teacher by the light of a lamp, for their teacher will watch over them. The teacher, by contrast, may not read, for he is not in fear [of his charges]. He may, nevertheless, look at a scroll by the light of a lamp to find the beginning of the passage that he needs to have them read. Afterwards, he should place the scroll in their hands and have them read for him.

One may not take articles that resemble each other and can be discerned from each other only after careful inspection to the light of a lamp to identify them, lest one forget and tilt the lamp. For this reason, an attendant who is not permanently employed is forbidden to check cups and bowls by the light of a lamp, since he does not recognize them. This applies regarding both a lamp that uses olive oil and a lamp that uses kerosene although the latter produces much light. In contrast, an attendant who is permanently employed may check cups and bowls by the light of a lamp, since he does not need to check them closely. Nevertheless, if olive oil was used as fuel for the lamp, he should not be instructed to check objects by its light although he is permitted to do so. This is a decree [enacted], lest he take from the oil.

When a lamp is burning behind a door, it is forbidden to open and close the door in one's ordinary manner, because one [might] extinguish it. Instead, one should open and close the door carefully. It is forbidden to open a door opposite a fire on the Sabbath so that the wind will blow upon it [and fan the fire], even if there is only an ordinary wind. A Sabbath lamp may be placed on a tree that is attached to the ground; there is no need for anxiety.

Six shofar blasts should be sounded in every Jewish city and town on Friday. These shofar blasts are sounded from a high place so that they can be heard by all the inhabitants of the city and its surroundings.

When the first shofar blast is sounded, the people in the fields should halt plowing, digging, and performing other labors in the fields. Those who are close to the city are not, however, permitted to enter the city until those who are distant come, so that they all enter at the same time. The stores may still remain open with their shutters in place. When the second shofar blast is sounded, the shutters should be secured and the stores closed. Hot water and pots may still be left [cooking] on the ranges. When the third shofar blast is sounded, one should remove those pots one intends to remove, cover those one wishes to cover with insulating materials, and light candles. One should wait the time it takes to roast a small fish or to stick a loaf of bread on [the side of the] oven, sound a teki'ah, a teru'ah, and a final teki'ah and cease activity.

The first teki'ah should be sounded at [plag] haminchah and the third [teki'ah] close to sunset. Similarly, the shofar should be sounded on Saturday night to [inform] the people that they are permitted [to tend] to their affairs.

When Yom Kippur falls on Friday, the shofar is not sounded. [When Yom Kippur] begins on Saturday night, the shofar should not be sounded, nor should havdalah be recited. When a festival falls on Friday, the shofar should be sounded and havdalah should not be recited. When a festival begins directly after the Sabbath, havdalah should be recited, but the shofar should not be sounded.

It is forbidden to say to a non-Jew to do labor for us on Shabbat despite that he was not commanded regarding Shabbat and despite that he said to him [to do the labor] before Shabbat and despite that there is no need for this labor other than [until] after Shabbat. And this matter is forbidden according to the words of the Rabbis so that Shabbat will not be light in their eyes and they will come to do [labor] themselves.

[The following rules apply] when a gentile performs a [forbidden] labor on the Sabbath on his own accord: If he performed it on behalf of a Jew, it is forbidden to benefit from that labor until one waits the amount of time necessary to perform the labor on Saturday night. [The latter leniency is granted] provided the matter is not public notice - i.e., everyone knows that a particular task is being performed for a person on the Sabbath. If [the gentile] performed [the labor] for his own sake alone, it is permitted to benefit from it on the Sabbath.

What is implied? If a gentile kindled a candle [for his own benefit], a Jew is also permitted to perform activity by its light. If [the gentile] kindled the light on behalf of the Jew, it is forbidden. Similarly, if a gentile made a ramp to descend from a ship [himself], a Jew may descend after him. If he made it for the Jew, it is forbidden. If he filled a trench with water to allow his animal to drink, a Jew may have his own animal drink afterwards. If he did so for the sake of the Jew, it is forbidden. If a [gentile] gathered grass to feed his animal, a Jew may bring his animal to eat from it provided that the gentile does not know this Jew. [If he does, it is forbidden,] lest he bring more on his behalf at which point he would be performing a [forbidden] labor on behalf of a Jew. Similarly, whenever there is a possibility that the gentile will add more [on a Jew's behalf], [a Jew] should not benefit unless [the gentile] does not know [the Jew].

In contrast, when a matter concerns a situation where there is no concept of increasing or decreasing [one's efforts for the sake of the Jew] - e.g., a light or a ramp - since [the gentile] performed these activities for his own sake, a Jew may benefit from them afterwards on the Sabbath, even when [the gentile] knows him. [The following laws apply when] a lamp is kindled at a gathering [of Jews and gentiles] on the Sabbath: If most of the people in attendance are Jewish, it is forbidden to benefit from the light, since the one who kindles it does so for the sake of the majority. If the majority are gentiles, it is permitted to benefit from the light. If the proportions are equal, it is forbidden.. If a fire broke out on the Sabbath and a gentile comes to extinguish it, we may not tell him, "Extinguish it," nor [must we tell him,] "Do not extinguish it," for his resting is not our responsibility. The same applies in all similar situations.

[The following principles apply when] gentiles make a coffin, dig a grave, or bring flutes to play mourning dirges on behalf of a deceased person: If this was done discreetly, one must wait until that activity could have been carried out on Saturday night, and then the person may be buried using the above. If, however, the grave was located in a public square, the coffin was placed upon it, and all those who pass by say, "This activity that the gentiles are performing on the Sabbath is for the sake of so and so," that Jew may never be buried using the above, for this is a matter of public knowledge. Another Jew, however, may be buried using the above, provided that the people wait the amount of time necessary for these activities to have been performed [after the Sabbath has concluded]. The same applies in all similar situations.

[The following rules apply when] a gentile brings flutes on the Sabbath to mourn a deceased person: Even though he brought them from just outside the wall, we are required to wait the time it takes to bring them from a close place after the Sabbath has concluded, and afterwards we may mourn with them. [This restriction stems from our suspicion] that he brought them from another place at night, and then entered with them in the morning. If one is certain that they were brought from another place on the Sabbath, one should wait [the amount of time] until it was possible to bring them from that place after [the conclusion of] the Sabbath. [The above leniencies apply] only when [the flutes were not brought] in a public square, as mentioned above.

[The following rules apply with regard to] a city inhabited by both Jews and gentiles that possesses a bathhouse that is open on the Sabbath: If the majority [of the bathers] are gentiles, it is permitted to bathe in it on Saturday night immediately [after the conclusion of the Sabbath]. If the majority of the bathers are Jewish, one must wait [the time it takes] for the water to heat. [The rationale is that] the water was heated for the majority of [the city's bathers]. If [the numbers of Jews and gentiles are] equal, one must wait [the time it takes] for the water to heat. The same applies in all similar situations.

A Jew who instructs a gentile to perform a [forbidden] labor on his behalf on the Sabbath commits a transgression and should be given stripes for rebellion [as punishment]. Nevertheless, he is permitted to benefit from the labor on Saturday night after waiting the time it takes for the labor to have been performed. The following is the sole reason for which [the Sages] forbade using [the products of forbidden labor] until the time to perform the labor passes on Saturday night: If one permitted the use of [the products of forbidden labor] immediately [on Saturday night], a person might tell a gentile to perform a [forbidden] labor on his behalf, so that [after the conclusion of the Sabbath], it will be immediately available for him. Since, however, [the products of forbidden labor] are forbidden until the time it takes for the labor to have been performed passes, he will not instruct a gentile to perform this task. It does not bring him any benefit at all, for on Saturday evening he must wait the time it takes for the labor to have been performed on the Sabbath.

A Jew is permitted to instruct a gentile to perform an activity that is not a [forbidden] labor and is prohibited from being performed on the Sabbath only as a sh'vut.[This leniency applies] provided that this is necessary because of a minor infirmity, a very pressing matter, or a mitzvah.

What is implied? On the Sabbath, a Jew may instruct a gentile to climb a tree or to swim across water to bring him a shofar or a knife for circumcision. Similarly, [one may instruct a gentile] to bring hot water from one courtyard to another to wash a child or a person experiencing difficulty, although an eruv was not made to join them. The same applies in all similar situations.

When a person buys a house in Eretz Yisrael from a gentile, he is permitted to tell the gentile to compose a deed of sale on the Sabbath. Giving the gentile instructions [to perform a forbidden labor on the Sabbath] is a Rabbinic prohibition, and because [of the importance] of settling Eretz Yisraelthe Sages did not enforce their decree in this instance. Similarly, the above principles apply when one purchases a house from [a gentile] in Syria, for Syria is equivalent to Eretz Yisrael in this regard.

When a person contracts a gentile for a task and sets the price, the gentile [is considered] as acting in his own interests. [Therefore,] even if he performs the task on the Sabbath, it is permitted. Similarly, it is permissible to hire a gentile for a prolonged period, although he performs [forbidden] labor on the Sabbath. What is implied? When a person hires a gentile for a year or two as a scribe or as a weaver, it is permissible for the gentile to write or weave on the Sabbath. It is as though he contracted him to write a scroll or weave a garment, [in which case, he may] perform the task whenever he desires. [This leniency is granted] provided he does not pay him on a day to day basis.

When does the above apply? When the matter is discreet, and everyone is not aware that the [forbidden] labor being performed on the Sabbath is for the sake of a Jew. If, however, it is a matter that is well known, open, and of public knowledge, it is forbidden [for a gentile to perform such work]. A person who sees the gentile working does not know that he has been hired on a contractual basis and will say that so and so hired a gentile to work for him on the Sabbath.

Therefore, [the following rules apply when] a person hires a gentile to build a courtyard or a wall or to harvest his field, or [hires him to work] at building his courtyard or planting a vineyard for him for a year or two: If the project is located in a city or within its Sabbath limits, it is forbidden for the Jew to allow them to work on the Sabbath, because of [the impression this might create in the mind of] an observer who is unaware that they were hired on a contractual basis. If the project is located beyond the Sabbath limits, it is permitted, for there are no Jews who will see the laborers at work on the Sabbath.

Similarly, it is permitted for a Jew to hire out his vineyard or his field to a gentile, although the latter will sow and plant them on the Sabbath, since an observer will know that they have been hired out or given [to the gentile] under a sharecropping agreement. [In contrast,] when an enterprise is known by the name of its Jewish owner and is not of the type that is hired out or contracted out under a profit sharing agreement by most people in that city, it is forbidden to be hired out to a gentile. The gentile will perform work in the establishment on the Sabbath, and [in the public's mind, the establishment] will be associated with the name of its Jewish owner.

It is permitted to lend and hire out utensils to a gentile although he will perform [forbidden] labors with them on the Sabbath, for we are not obligated to have our utensils rest [on the Sabbath]. It is, however, forbidden to [lend or hire out] one's servant or livestock [to work on the Sabbath], for we are commanded that they rest.

[The following rules apply when a Jew] enters into a partnership with a gentile concerning labor, merchandise, or the operation of a storefront: If such a stipulation was made at the outset, it is permissible for the profits from the Sabbath - whether large or small - to be designated for the gentile alone, and the profits of another day to be given to the Jew alone in exchange. If, however, such conditions were not made at the outset, when [the two] come to divide the profits, the gentile should take all the profits of the Sabbath for himself alone, and then the remainder should be divided [equally]. The [gentile] need not give [the Jew] anything extra for the Sabbath unless a stipulation to that effect was made at the outset. The same principles apply if [a Jew and a gentile] hired a field under a partnership arrangement.

If the stipulation [mentioned above] was not made, [the partners] came to divide the profits, and the profits of the Sabbath were not distinct, it appears to me that the gentile should take a seventh of the profits alone and the remainder should be divided equally. When a person gives a gentile money to invest, the two may divide the profits equally, despite the fact that the gentile engages in business dealings with these funds on the Sabbath. All of the Geonim concur with this ruling.

A Jew should not give utensils to a gentile artisan to fashion on Friday, despite the fact that he has established a set price, unless there is time for him to remove them from [the Jew's] home before nightfall. Similarly, a person should not sell, lend, pawn, or give a present of his possessions to a gentile unless [the gentile] can leave the entrance of [the Jew's] house with that article before the Sabbath. As long as [the gentile] is in [the Jew's] house, no one knows when he gave it to him. Thus, should the gentile leave [the Jew's] house on the Sabbath with [the Jew's] possessions in his hand, it would appear that the object was lent, pawned, agreed to be worked on, or sold on the Sabbath.

[The following rules apply when] a person gives a gentile a letter to bring to another city. If he fixed a fee for conveying [the letter], it is permitted [even if the gentile conveys it on the Sabbath]. [This leniency applies] even when [the Jew] gives [the letter] to [the gentile] on Friday at nightfall, provided [the gentile] leaves [the Jew's] home before the commencement of the Sabbath. When a fee was not fixed [beforehand, the following rules apply]: If there is a designated person in the city who collects letters and sends them to other cities with his agents, it is permitted to give a gentile the letter, provided there is time [on Friday] for the letter to reach a house adjacent to [the city's] wall before [the commencement of] the Sabbath, lest the home of the gentile who collects and sends letters be located there. If there is no person designated to fulfill this function and the gentile to whom one gives the letter is the one who brings it to the other city, it is always forbidden to send a letter with a gentile unless one establishes a fixed price [beforehand].

It is permissible for a gentile carrying his possessions to bring them into the Jew's house on the Sabbath. It is even permissible for [the Jew] to tell [the gentile], "Place them in this corner." One may invite a gentile to visit on the Sabbath and serve food for him to eat. If he took the food outside [the Jew's] home, there is no difficulty, for one is not obligated to see that he observes the Sabbath. Similarly, one may serve food to a dog in one's courtyard. If he takes it outside, there is no difficulty.

When a person is carrying money while traveling on a journey and the Sabbath commences, he should give his wallet to a gentile to carry for him. On Saturday night, he may take it back from him. This is permitted even though he did not pay the gentile for his services and even though he gave it to him after nightfall. These leniencies are granted because a person becomes distraught over his money and cannot bear to discard it. If we do not allow him [to have a gentile carry it for him] - a matter forbidden merely by Rabbinic decree - we fear that he will come to carry it himself and thus transgress one of the Torah's prohibitions. When do the above [leniencies] apply? With regard to one's wallet. In contrast, a person may not give an ownerless object that he discovered to a gentile [to carry for him]. Instead, he should carry it less than four cubits at a time [until he reaches a place where he can deposit it].

[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], other Jews may partake of it Saturday night. He, however, is forbidden to partake of it forever. If he cooked it without knowing of the prohibition he was violating, both he and others may eat it immediately after the conclusion of the Sabbath. The same principles apply in other similar situations.

When produce was taken outside a city's Sabbath limits and then brought back without the knowledge of the prohibition involved, one may partake of it on the Sabbath, since nothing was done to the fruits themselves, and their state did not change. If they were brought back in willful violation of the prohibition involved, one may not partake of them until after the conclusion of the Sabbath.

When a person hires a worker to watch a cow or a baby, he should not pay him a wage for the Sabbath day. Therefore, [the worker] is not responsible for what happens on the Sabbath.If a worker was hired on a weekly or annual basis, he is given full payment. Therefore, [the worker] is responsible for what happens on the Sabbath. [In the latter instance,] the worker should not say, "Pay me for the Sabbath," but rather, "Pay me for the year," or "Pay me for the ten days."

With regard to the [forbidden] labors for which one is liable to be executed by stoning if one transgresses willingly, or for which one is obligated to bring a sin offering if one commits the transgression unknowingly, there are primary categories and [their] derivatives. The sum of all the primary categories of [forbidden] labor are forty minus one. They include: 1) plowing, 2) sowing, 3) reaping, 4) collecting sheaves, 5) threshing, 6) winnowing, 7) separating, 8) grinding, 9) sifting, 10) kneading, 11) baking, 12) shearing, 13) whitening, 14) beating, 15) dyeing, 16) spinning, 17) making heddles, 18) mounting the warp, 19) weaving, 20) undoing woven fabric, 21) tying, 22) untying, 23) sewing, 24) tearing, 25) building, 26) demolishing, 27) beating with a hammer, 28) trapping, 29) slaughtering, 30) skinning, 31) processing [hides], 32) removing hair, 33) cutting [leather], 34) writing, 35) erasing, 36) ruling lines, 37) kindling a flame, 38) extinguishing a flame, 39) transferring from one domain to another.

All of these [forbidden] labors and all analogous activities are referred to as primary categories of labor. What is meant by an "analogous activity"? Plowing, digging, or making a groove [in the ground] are all considered to be primary categories of work. For each one involves digging in the ground and they all reflect a single activity.

Similarly, one who sows seeds, plants trees, extends trees, grafts [branches to] trees, or prunes trees: All of these [activities] are considered a single primary category of [forbidden] labor, [for] they share a commonality, since all these activities have a single intent: to cause [a plant] to grow.

Similarly, a person who reaps grain or legumes, one who harvests grapes, dates, olives, or figs: All these [activities] are considered a single primary category of [forbidden] labor, [for] they share a commonality, since all these activities have a single intent: to remove produce from [the plant] on which it grows. [The same principle applies] with regard to other forbidden categories of labor.

The Subcategory is a Melachah that resembles one of these primary categories [of prohibited Melachah]. What is the case? A person who cuts a vegetable into small [pieces] to cook it, is liable, for this act is in the category of Grinding. Because, when a person grinds, he takes one [large] entity, and divides it into many parts. Anyone who does an act that resembles this is [transgressing] the subcategory of [the Melachah of] Grinding. Similarly, one who takes a strip of metal and rubs at it to get its powder, as goldsmiths do, this is [transgressing] the subcategory of [the Melachah of] Grinding.

Similarly, one who takes milk and inserts a [piece of intestine] in it so that it curdles is liable for [performing] a derivative of separating, for he separates the curds from the whey. If one made cheese from it, one is liable for [performing a derivative of building]. Whenever one collects separate entities and bonds them together so that they form a single mass, [the activity] resembles building. Similarly, each of the primary categories of [forbidden] labor [mentioned above] possesses derivatives, which are determined according to the principles explained above. From the nature of the [forbidden] labor performed on the Sabbath, one can determine in which category of [forbidden] labor it should be included, or which [forbidden] labor it is a derivative of.

A person who willingly, as a conscious act of defiance, performs an activity that constitutes one of the primary categories of [forbidden] labor or one of the derivatives [of these categories] is liable for karet. If witnesses come, he should be stoned [to death]. If [he performs such an activity] without being conscious of the transgression, he must bring a sin offering of a fixed nature. If so, what is the difference between the primary categories of [forbidden] labor and the derivatives? There is no difference except with regard to sacrifices. When a person, without being conscious of the transgression involved, performs many activities, each of which constitutes a different primary category [of forbidden labor] in one period of lack of awareness, he is obligated to bring a sin offering for every such category [of forbidden labor]. If he performs an activity that constitutes a primary category [of forbidden labor] and its derivatives in one period of lack of awareness, he is obligated to bring merely one sin offering.

What is implied? If a person plows, sows, and reaps on the Sabbath in a single period of lack of awareness, he is required to bring three sin offerings. Even if he performs all thirty-nine [forbidden] labors without knowing of the prohibition involved - e.g., he forgot that it is forbidden to perform these labors on the Sabbath - he is obligated to bring one sin offering for each and every [forbidden] labor. In contrast, if he ground [grain], cut a vegetable, and pulverized a strip of metal during a single period of lack of awareness, he is required to bring only one sin offering [for each Sabbath], for he performed only a single primary [forbidden] labor and its derivatives. The same applies in all similar situations.

When a person performs many labors corresponding to a single category of labor in one period of lack of awareness, he is obligated to bring only one sin offering. What is implied? When a person sowed, planted, extended, grafted, and pruned in a single period of lack of awareness, he is obligated to bring only a single sin offering, for all of these [activities] are included in the same primary category of labor. The same applies in all similar situations.

A person who plows even the slightest amount [of earth] is liable. One who weeds around the roots of trees, cuts off grasses, or prunes shoots to beautify the land - these are derivatives of plowing. One is liable for performing even the slightest amount of these activities. Similarly, one who levels the surface of a field - e.g., one who lowers a mound and flattens it or fills a vale - is liable for [performing a derivative of] plowing. [One is liable for performing] the slightest amount of these activities. Similarly, one who levels cavities [in the ground] to even the slightest degree is liable.

A person who sows even the slightest amount is liable. A person who prunes a tree so that it grows performs an activity resembling sowing. In contrast, watering plants and trees on the Sabbath is considered merely a derivative of sowing. One is liable for even the slightest amount. Similarly, one who soaks the seeds of wheat, barley, and the like in water [performs] a derivative of sowing and is liable for even the slightest amount.

One who reaps an amount the size of a dried fig is liable. Plucking [fruit] is considered a derivative of reaping. Similarly, any person who removes produce from where it is growing is liable for reaping. Therefore, a person who removes grass growing from a rock, a parasite plant that grows on shrubs, or grasses that grow on a barrel is liable, for this is the place where they grow. In contrast, a person who removes [fruit from a plant growing] in a flower pot that is not perforated is not liable, for this is not the [ordinary] place from which it grows. If, however, the flower pot has a hole the size of a small root, [the plant] is considered as growing in the ground and a person who picks fruit from it is liable.

Whenever reaping from a plant causes it to grow larger - e.g., cattle-grass or beets - a person who harvests it without knowing of the prohibition involved is liable for two sin offerings: one because he [performed the labor of] reaping, and one because he [performed the labor of] planting. Similarly, a person who prunes [a tree] and desires to use [the branches he prunes] is liable for reaping and planting. [The following rules apply to] a clod of earth on which grass is growing: If one lifted it from the earth and placed it on staves, one is liable for uprooting. If it was supported by staves and one placed it on the earth, one is liable for planting. When figs have dried out while on the tree, and similarly, [other] trees whose fruits have dried out - a person who picks them on the Sabbath is liable although they are considered to be detached [from the tree] with regard to the laws of ritual purity.

[The following rules apply to] one who uproots chicory or who prunes moist shoots: If he intends to use them as food [for human beings], the minimum measure [for which one is held liable for reaping] is the size of a dried fig. If he intends to use them as animal [fodder], the minimum measure is the amount necessary to fill the mouth of a young kid. If he intends to use them for kindling, the minimum measure is the amount necessary to cook an egg. [Similar measures apply with regard to the forbidden labor of] collecting food: If [one's intent is to use it] as [food for human beings], the minimum measure [for which one is held liable] is the size of a dried fig. [If one's intent is] for animal [fodder], the minimum measure is the amount necessary to fill the mouth of a young kid. [If one's intent is] for kindling, the minimum measure is the amount necessary to cook an egg. Whenever the term "an egg" is used, the intent is an average-size chicken egg. Whenever the term "the amount necessary to cook an egg" is used, the intent is the amount necessary to cook a portion of an egg the size of a dried fig. A dried fig is one-third the size of an egg. [The forbidden labor of] collecting food applies only with regard to [collecting] the earth's produce.

A person who collects figs and makes a chain from them or one who pierces a hole through dates and passes a string through them until they are collected as a single entity performs a derivative of the forbidden labor of collecting sheaves. The same applies in other similar circumstances.

A person who threshes [an amount of grain the size of] a dried fig is liable. [The forbidden labor of] threshing applies only with regard to the earth's produce. Extracting produce from its shell is a derivative of threshing; [a person who performs this activity] is liable. The same applies in all similar situations. Similarly, a person who milks an animal is liable for extracting food. By the same token, a person who wounds an animal that has a hideis liable for extracting, provided he requires the blood that flows from the wound. If, however, his intent is merely to wound [the animal], he is not liable, because his activity is destructive in nature. One is not liable unless one extracts a quantity of blood or milk equivalent to the size of a dried fig.

When does the above apply? When one wounds an animal, a wild beast, a fowl, or the like. If one wounds a fellow man, by contrast, one is liable although one's intent is to injure, for [this activity generates] pleasure. It causes one's feelings to cool and one's anger to subside. Therefore, it is considered "constructive" in nature. Accordingly, even if one does not require the blood that one extracts, one is liable.

The eight creeping animals mentioned in the Torah have hides whose status is analogous to those of animals, beasts, and fowl with regard to the Sabbath laws. Other small creatures and crawling animals are not considered to have a hide [whose status is significant with regard to the Sabbath laws]. Therefore, one who wounds them is not liable. One who wounds an animal, beast, fowl, or one of the above-mentioned eight creeping animals is liable whether he caused an open wound from which they bled or he made a bruise that caused internal bleeding.

A person who squeezes fruit to extract its juice is liable for extracting. One is not liable until he extracts an amount of juice equivalent to the size of a dried fig. From the Torah itself, one is liable for pressing only grapes and olives. It is, [however,] permitted to squeeze a cluster of grapes directly into food, since a liquid that is absorbed into food is considered as food. Thus, one is considered to be extracting food from food. Nevertheless, if one squeezes these liquids into a vessel that does not contain food, this is considered pressing and one is liable. [Similarly,] one who milks directly into food or one who sucks with his mouth is not liable. One is liable only when one milks into a container.

A person who winnows or separates [an amount of food the size of] a dried fig is liable. Causing milk to curdle is a derivative [of the category] of separating. Similarly, a person who separates the dregs from liquids is liable for having performed a derivative of separating or a derivative of sifting. [The particular category of forbidden labor is not defined,] because the labors of winnowing, separating, and sifting resemble each other. [If so,] why were they reckoned as three [separate categories? Because every labor that was performed in the Sanctuary is counted as a separate category.

A person who separates food from unwanted matter and one who separates one type of food from another food using a sifter or a strainer is liable. If one separates using a tray or a pot with compartments, one is not liable. It is permitted to separate food by hand to eat immediately.

A person who separates unwanted matter from food is liable, even if he does so using only one hand. A person who separates turmos beans from their shucks is liable, for the shucks sweeten them when they are cooked together. Therefore, one is considered to be taking unwanted matter from food and is held liable. A person who separates food from unwanted matter by hand and sets it aside [to serve] at a later time, even later on [the Sabbath] itself, is considered to have separated for the purpose of storage and is held liable. If there were two types of food mixed together before a person, he may separate one from the other and place it aside to eat immediately. If he separated [one from the other] and set it aside [to serve] at a later time, even later on [the Sabbath] itself, he is liable - for example, one separated food in the morning to eat in the late afternoon.

A person who filters the dregs from wine, oil, water, or other liquids, using a utensil appropriate for this purpose is liable, provided he removes the dregs from an amount of liquid equivalent to the size of a dried fig. One may, however, filter wine that has no dregs, or clear water, with a handkerchief or with an Egyptian basket so they will become crystal clear. We may pour water over wine dregs so they will become clear. [Similarly,] we may place a raw egg in a mustard strainer so that it becomes clear. When one has mixed mustard on Friday, one may stir it by hand or with a utensil to make it fit to drink [on the Sabbath]. Similarly, while wine is in the process of fermentation, one may pour out a barrel of wine together with the dregs over handkerchiefs, for the dregs have not been finely separated from the wine and they are still considered a single mixture. The same applies to mustard and all similar substances.

One who grinds [the size of] a dried fig is liable. One who crushes spice or herbs in a mortar is transgressing [the Melachah] of grinding and is held liable. One who cuts a vegetable that has been detached [from the ground] Transgresses the subcategory of [Melachah] of Grinding. So too, one who saws wood in order to benefit from its sawdust, or, one who files a piece of metal is liable [for transgressing Grinding] as soon as he filed any amount. One who chops wood is not liable [for Grinding] until he make small pieces of it, enough to cook an fig size amount of egg.

A person who sifts [an amount of flour the size of] a dried fig is liable. A person who kneads [dough the size of] a dried fig is liable. Mixing earth [for use as cement] is a derivative of kneading. What is the minimum amount for which one is liable? The amount necessary to make a crucible for a goldsmith. The activity of mixing cement cannot be performed with ash, coarse sand, bran, or the like. A person who places sesame seeds, flax seeds, or the like in water is liable for kneading, because they become attached to each other.

A person who bakes [an amount of food] the size of a dried fig is liable. Just as a person is liable for baking bread, he is liable for cooking food or herbs, or for heating water. These are all one type [of activity]. The minimum amount of water for which one is liable for heating is an amount sufficient to wash a small limb. The minimum amount of herbs for which one is liable is the amount required to serve the purpose for which they are being cooked.

A person who places an egg next to a kettle so that it will become slightly cooked is liable if the egg becomes cooked, for a person who cooks with a derivative of fire is considered as if he cooked with fire itself. Similarly, a person who washes aged salted fish or sole- a very thin, soft fish - with hot water is liable. Washing them with hot water completes the cooking process they require. The same principles apply in other similar situations.

A person who breaks open an egg over a warm cloth, over sand, or over the dust of the roads that are heated by the sun is not liable even though it becomes roasted, for the derivatives of the heat of the sun are [governed by] different [laws than those governing] the derivatives of fire. Nevertheless, the Sages instituted a decree forbidding cooking with [the derivatives of the heat of the sun], lest [one cook with] the derivatives of fire. Similarly, a person who cooks using the [hot] springs of Tiberias and the like is not held liable. A person who cooks food that has been completely cooked, on a fire, or who cooks food that does not need to be cooked at all is not liable.

When one person brought fire, another brought wood, another brought a pot, another added water, another put in meat, another put in spices, and another stirred it, all are liable for cooking. For anyone who performs an activity that is necessary for cooking is considered as [having performed that forbidden labor]. If, by contrast, one put down the pot, another came and added water, another came and added meat, another came and added spices, another came and brought fire, another came and placed wood on the fire, and another came and stirred, it is only the latter two who are liable for cooking.

When a person places meat over coals, and a portion the size of a dried fig becomes [thoroughly] roasted, he is liable even when the portions that are roasted are [separate, and located] in two or three portions [of the piece of meat]. When there is not a portion the size of a dried fig that has become [thoroughly] roasted, but the entire [piece of meat] becomes half-cooked, one is liable. If, however, it is half-cooked from one side only, one is not liable until one turns it so that it becomes half-cooked on both sides. If a person forgot and attached a loaf to an oven on the Sabbath, but remembered [the prohibition involved afterwards], he may remove it before it bakes and causes [him to be liable for performing a forbidden] labor.

A person who melts even the slightest amount of metal or who heats a piece of metal until [it glows like] a coal performs a derivative [of the forbidden labor] of cooking. Similarly, a person who melts wax, tallow, tar, brown tar, or pitch, and the like performs a derivative [of the forbidden labor] of cooking and is liable. Similarly, a person who heats an earthenware utensil until it becomes hard clay is liable for cooking. The general principle is: Whether one softens a firm entity with fire or hardens a soft entity, one is liable for cooking.

One who shears wool or hair from an animal or a beast - whether alive or dead - is liable. [This applies even when he] removes [these substances] from skin. What is the minimum measure for which one is liable? Enough to spin a thread that is twice the length of a width of a sit from it. How long is the width of a sit? The distance from the thumb to the first finger when they are extended as far as possible. This is approximately two thirds of a zeret. A person who tears off the wing of a bird [is liable for performing] a derivative of shearing. One who spins wool from a living animal is not liable, for this is not the ordinary manner of shearing, nor is this the ordinary manner of beating, nor is this the ordinary manner of spinning.

A person who cuts his nails, his hair, his mustache, or his beard [performs a] derivative [of the forbidden labor] of shearing and is liable. [This applies] provided one cuts them using a utensil. If one removes them by hand, one is not liable. [The above applies regarding both] one's own [nails and the like] and those of a colleague. Similarly, a person who cuts a wart from his body, whether using a utensil or by hand is not liable. [The above applies regarding both] one's own [warts] and those of a colleague. It is permitted to remove a wart in the Temple by hand, but not with a utensil. If it is dry, one may cut it off with a utensil, [in order to] take part in the Temple service.

How much hair is it necessary for a person to remove with a utensil to be liable? Two hairs. If one removes a grey hair from dark ones, one is liable for removing even one. [The following rules apply to] a nail when the majority of it has been split, or to strips of flesh that have begun to peel: If they have split upward and annoy the person, one may remove them by hand, but not with a utensil. If, however, one removes them with a utensil, one is not liable. If they do not annoy the person, it is forbidden to remove them even by hand. If the majority has not been split [nor has begun to peel], it is forbidden to remove them even by hand, and one who removes them with a utensil is liable.

A person who whitens wool, linen, wool to be dyed crimson, or any other fabrics that are ordinarily whitened is liable. What is the minimum measure for which one is liable? [An amount of fibers large enough] to produce a thread as long as twice the width of a sit - i.e., four handbreadths.

Laundering clothes is a derivative of the [forbidden] labor of whitening and causes one to be liable. A person who wrings out a garment until the water [absorbed] in it is discharged is considered as one who launders and is held liable. Wringing out [a garment] is one of the activities necessary for laundering, as stirring is one of the activities necessary for cooking. There is no concept of wringing out hair. Similarly, one is not liable for wringing out leather.

One who beats wool, linen, wool to be dyed crimson, or any other similar fabrics is liable. What is the minimum measure for which one is liable? [An amount of fibers large enough] to produce a thread four handbreadths long. A person who beats animal sinews until they become like wool, so that [cord] can be spun from them, is liable for performing a derivative of beating.

A person who dyes a thread that is four handbreadths long or fabric from which a thread of this length can be spun is liable. A person is not liable unless the dye he uses will make a permanent [change in the article's color]. When the application of color will not have a permanent effect - e.g., one who applies red clay or vermilion to iron or brass and colors it is not liable, for it can be removed immediately without dyeing it at all. Whenever a person performs a labor that does not have a permanent effect on the Sabbath, he is not liable.

A person who creates a color is liable [for performing] a derivative of the labor of dyeing. What is implied? One mixed gallnut juice into vitriol until the entire mixture turned black, or mixed isatis into saffron water until the entire mixture turned green and the like. What is the minimum measure for which one is liable? [An amount of dye large enough] to dye a thread four handbreadths long.

A person who spins a thread four handbreadths long from any fibers [from] which [thread] is spun is liable. This includes spinning wool, linen, [camel] hair, goat's hair, animal sinews, and any other fibers of this nature. A person who makes felt is liable for [performing] a derivative [of the forbidden labor] of spinning if he makes felt from fibers that could be used to spin a thread of ordinary thickness that is four handbreadths long.

A person who makes two heddles is liable. A person who makes a sifter, a strainer, a basket, a hairnet, or one who weaves a rope bed [performs] a derivative [of the forbidden labor] of making heddles; when he makes two frames of any one of the above, he is liable. Similarly, a person who makes two frames of any object that is made frame by frame like the above is liable.

Weavers generally stretch out the threads [of the warp] to the desired length and width of the fabric. Two people hold [the beams to which the ends of the threads are connected], one from one side and one from the other side. A person beats the threads with a rod and aligns them so that they lie one next to the other, [all of the] warp threads without the woof. Extending the threads as the weavers do is called mounting the warp. A person who [extends these threads] so they are taut is called one who sets the warp. Bending [the loom] and inserting the woof between the warp [threads] is called weaving.

The person who mounts the warp is liable. This is one of the [39] primary categories of [forbidden] labor. The person who beats the threads until they separate and then aligns them performs a derivative of mounting the warp. What is the minimum measure for which one is liable? Preparing a fabric that is two fingerbreadths wide. Similarly, a person is liable for weaving two threads [of a fabric] two fingerbreadths wide. [The above applies] whether one began the weaving [of a garment] or whether one wove two additional threads on a garment that had already been begun by another weaver. If one wove only a single thread, but completed the garment by doing so, one is liable. If one weaves two threads a width of three frames at the end of a fabric, one is liable. To what can this be compared? To weaving a thin belt, three frames wide.

A person who straightens the threads and separates them in the midst of the weaving process [performs] a derivative [of the labor] of weaving. Similarly, one who braids hair [performs] a derivative [of the labor] of weaving. The measure for which one is liable is making a braid two fingerbreadths long.

One who is בוצע two threads is liable. בוצע refers to the separation of woven fabric. One is liable for [the labor of] בוצע whether one removes the woof from the warp or the warp from woof. [The above applies provided that] one is not acting with a destructive [intent], but rather with the intent to improve [the garment]. For example, there are people who mend [tears in] very light garments. First, they undo the weave. Afterwards, they mend the garment, and then reweave the threads that they undid. [In this manner,] they join two garments or two tears together. A person who undoes a braid for the sake of fixing it [performs] a derivative [of the labor] of בוצע. The minimum measure for which one is liable is the same as the minimum measure for בוצע.

A person who ties a knot which is intended to remain permanently and which can be tied [only] by craftsmen is liable. Included in this category are the knots tied by camel drivers, the knots tied by seamen, the knots tied by shoemakers when making shoes and sandals. One who ties a knot that is intended to remain permanently, but does not require a craftsmen [to tie it], is not liable. A knot that will not remain permanently and does not require a craftsman may be tied with no compunctions.

How is [the intermediate category] defined? If one of a person's sandal straps tore and he tied it, a rope tore and one tied it, one tied a rope to a bucket, or one tied the bridle of an animal, the person is not liable. The same applies to all other knots that do not require professional expertise, but are always tied with the intention that they remain permanently. Any knot that is not intended to remain permanently is forbidden to be tied using a knot that requires professional expertise.

A woman may tie the opening of her cloak although it has two openings. She may tie the strands of a hairnet although it hangs loosely on her head. One may tie the straps of shoes and sandals that are tied around one's foot when donning them. One may tie pouches of wine and pouches of oil although they have two protrusions. One may tie a pot of meat although it is possible to remove the meat without untying the knot. One may tie a bucket with a linen cord, a belt or another similar entity, but not with an ordinary rope. One may tie a rope before an animal or tie it to an animal's foot so that it will not go out, although this involves two knots. If a rope is tied to a cow, one may tie it to its feeding trough. If a rope is tied to a feeding trough, one may tie it to a cow. One may not, however, bring a rope from one's home and tie it to [both] a cow and a feeding trough. If, however, one has a weaver's rope which one is permitted to carry, one may bring it and tie it to both the cow and the feeding trough. [The rationale for these laws is that] all [the above] knots do not require professional expertise, nor are they intended to remain. On the contrary, a person ties them and unties them at will. Therefore, it is permitted to tie them with no compunctions. One may untie the openings of baskets of dates and dried figs, break off or cut off the cord, take them and eat them.

Any substance that is fit to be used as animal fodder may be used for tying on the Sabbath. Therefore, if the straps of a person's sandals snapped in a carmelit, he may take a moist reed that is fit to be eaten by an animal, wind it around [the sandal] and tie it. If a sandal strap slips from its place, or one's foot slips from the sandal, one may return the strap to its place, provided one does not tie a knot.

It is permitted to tie a loop [on the Sabbath], for it will not be interchanged with a knot. Therefore, if a rope snapped, one may gather the two ends together, wind a linen cord around them and tie a loop.

It is permissible to tie a knot that is not permanent in nature for the purpose of a mitzvah. For example, one may tie a knot to calibrate one of the Torah's measures. One may tie a harp string that snaps in the Temple, but not anywhere else. One may not tie a harp string for the first time on the Sabbath, even in the Temple.

A person is liable for untying any knot that he is liable for tying. Whenever a person is not liable for tying a knot, he is not liable for untying it. Whenever a person is permitted to tie a knot, he is permitted to untie it.

A person who winds together a rope from palm branches, love grass, strands of wool, strands of flax, strands of goat's hair or the like is liable for performing a derivative of the [forbidden] labor of tying. The minimum measure for which one is liable is a length of rope sufficient to remain wound without being tied, for then the work the person performed is permanent. Similarly, a person who unwinds cords performs a derivative of the forbidden labor of untying and is liable. [This applies] provided one's intent is not merely destructive in nature. The minimum measure for which one is liable is the same as that for winding a cord.

A person who sews two stitches is liable, provided he ties the stitches at both ends so that they will remain and not slip out. If, however, one sews an additional stitch, one is liable even if one did not tie [the ends], for one's stitching will remain. A person who pulls taut a thread used for sewing on the Sabbath is liable, because this activity is necessary for sewing.

A person who tears [a length of a garment] sufficient to tie two stitches for the sake of tying two stitches is liable. In contrast, one who tears with the intent to ruin is not liable, for [his activity] is destructive in nature. A person who tears in a fit of rage or [one who rends his garments] for the sake of a deceased person for whom he is required to rend his garments is liable, for by doing so he settles his mind and calms his natural inclination. Since his anger is soothed through this act, it is considered to be constructive in nature and he is liable. A person who makes an opening for a neck [in a garment] on the Sabbath is liable.

A person who attaches paper or hides together with scribe's glue and the like is liable for performing a derivative of the forbidden labor of sewing. Conversely, a person who separates papers or hides that are stuck together is liable for performing a derivative of the forbidden labor of tearing if his intent is not merely destructive.

A person is liable for building even the slightest amount. A person who levels the floor inside a house is liable. Whether he lowers a raised piece of earth or fills a cavity, he is considered to be building and is liable. When one person places down a stone and another the mortar, the one who places down the mortar is liable. For the highest row [of stones], one is liable merely for lifting up the stone and placing it on the mortar, since other mortar is not placed upon it. A person who builds on a base of utensils is not liable.

A person who erects a permanent tent is liable for performing a derivative [of the forbidden labor] of building. Similarly, a person who fashions an earthenware utensil - e.g., an oven or a jug - before they are fired [in a kiln] is liable for performing a derivative [of the forbidden labor] of building. Similarly, one who makes cheese performs a derivative [of the forbidden labor] of building. One is not liable until one makes an amount of cheese equivalent to the size of a dried fig. A person who inserts the blade of an axe onto its handle or one who performs any similar activity performs a derivative [of the forbidden labor] of building. Similarly, one who attaches one piece of wood to another, whether he attaches them with a nail or by inserting one piece of wood into another until they become a single entity, is liable for performing a derivative [of the forbidden labor] of building.

A person who makes even the slightest hole in a chicken coop to let light in is liable for building. A person who returns a door of a well, a cistern, or a wing of a building [to its place] is liable for building.

A person who demolishes even the slightest amount is liable, provided he demolishes with the intent to build. If his intent in demolishing is merely destructive, he is not liable. A person who demolishes a permanent tent or separates a piece of wood attached to another is liable for performing a derivative [of the forbidden labor] of demolishing, provided his intent is to improve it [afterwards].

A person who gives the [final] blow with a hammer is liable. [Similarly,] a person who performs any activity that represents the completion of a task is liable for performing a derivative of dealing [the final] hammer blow. What is implied? A person who blows a glass vessel, one makes a design, or even a portion of a design, on a utensil, one who planes [the edges of a utensil], one who makes a hole of even the smallest size in a piece of wood, a building, a piece of metal, or a utensil is liable for performing a derivative of dealing [the final] hammer blow. One is not liable for making [a hole] unless it can be used to bring in and bring out.

A person who pierces a blister on the Sabbath to widen the opening of the wound, as physicians do, with the intent of widening the opening of the wound is liable for performing [a derivative of] dealing [the final] hammer blow, for this is a labor performed by a physician. If one pierced it to remove its pus, [the act] is permitted.

One who files a stone to even the slightest degree is liable for performing [a derivative of] dealing [the final] hammer blow. A person who aligns a stone in the foundation of a building, adjusting its position with his hands and settling it in its proper place, is liable for performing [a derivative of] dealing [the final] hammer blow. A person who removes threads, straws, or splinters of wood from a garment by hand - for example, the splinters that are found in woolen garments - is liable for performing [a derivative of] dealing [the final] hammer blow. [This applies] provided the person is disturbed by them. If, however, he removes them as a matter of course, [without thinking,] he is not liable. A person who shakes out a new black garment to make it attractive and to remove any remnants of white wool adhering to it, as is a tailor's practice, is liable to bring a sin offering. If he is not disturbed by them, it is permissible [to do so].

A person who traps a living creature from a species that is common to trap - e.g., beasts, fowl, or fish - is liable provided he traps them in a place where no further efforts are required to trap them. What is implied? One chased after a deer until one caused it to enter a room, a garden, or a courtyard, and one locked it inside, one caused a fowl to fly into a closet and locked it, one removed a fish from the sea and placed it in a bowl of water. [In all these instances,] the person is liable. If, however, a person caused a bird to fly into a room and locked it, caused a fish to swim from the sea into a pool of water, or chased a deer until he caused it to enter a large hall, and locked it, he is not liable. [The living creature] is not completely trapped, for if he to desired to take it, he would have to chase it and trap it in [this new place]. Therefore, a person who traps a lion is not liable until he causes it to enter the pen in which it will be enclosed.

[The following] - a place in which if a person ran, he could reach the animal in a single movement, and a place so narrow that the shadow of both walls would merge in the middle - are considered to be small places. If one chased a deer or the like into such a place, one is liable. If a place is larger than this, a person who chases an animal or a fowl into it is not liable.

[The following principle applies regarding] the eight creeping animals mentioned in the Torah and similarly, other creeping animals and crawling things: When a species is usually trapped, a person who traps any one of them - whether for a purpose, or without a purpose, even merely for the sake of sport - is liable, since he intended to trap and actually did so. A person is liable for performing a [forbidden] labor even if he has no need for the actual labor he performed. A person who traps an animal that is sleeping or a blind animal is liable.

When a person sends out dogs to trap deer, rabbits, and the like, the deer flees because of the dog, and the person chases after the deer or stands before it and as such, frightens it so that the dog can catch it, he is liable for [performing] a derivative [of the forbidden labor] of trapping. The same applies with regard to [trapping] fowl.

When a deer enters a room and one person closes it, the latter is liable. If two people close it, they are not liable. If the door cannot be closed by a single person and they both close it, they are both liable. When one person sat in the entrance and did not block it, and a second person sat down and blocked it, the second person is liable. When the one person blocks the entrance when he sits down, and a second person sits down next to him [in a manner that also obstructs the entrance], the first person [alone] is liable. [This applies] even if he later rises and leaves, [and the second person remains blocking the entrance], for the second person has not done anything. He is permitted to remain seated in the doorway until the evening and then take the deer. To what could this be compared? To one who locks his house to protect it and finds a trapped deer inside. If a fowl enters under the edge of a person's clothes, he may [continue] sitting and watch it until nightfall. It is [then] permitted [to take it].

A person who traps a deer that is old, limping, sick, or small is not liable. A person who releases an animal, a beast, or a fowl from a trap is not liable. A person who traps a beast or a fowl that is in his domain - e.g., ducks, chickens, or doves from a cote - is not liable. A person who traps a living being whose species is not usually trapped - e.g., locusts, wild bees, hornets, mosquitoes, fleas, and the like - is not liable.

Crawling beasts that are dangerous - e.g., snakes, scorpions and the like - may be trapped on the Sabbath. [This leniency is granted] even when they are not deadly, but merely bite, provided one's intent is to prevent [someone from] being bitten. What should one do? Place a utensil over them, cover them with something, or tie them so they cannot cause damage.

A person who slaughters is liable. This does not apply only to [ritual] slaughter. Anyone who takes the life of a living beast, an animal, fowl, fish, or crawling animal - whether by slaughtering, stabbing, or beating - is liable. A person who strangles a living creature performs a derivative of slaughtering. Therefore, if one removed a fish from the glass of water [in which it was being kept] until it died, one is liable for strangling it. [Indeed, one is liable even if one returns it to the water before] the fish actually dies. As long as [a portion of its body as wide as] a sela between its fins becomes dry, one is liable, for it will not be able to live afterwards. A person who inserts his hand into an animal's womb and removes a fetus [from] the womb is liable.

A person who kills insects and worms that are conceived through male-female relations or fleas that come into being from the dust is liable as if he killed an animal or a beast. In contrast, a person is not liable for killing insects and worms that come into being from dung, rotten fruit, or the like - e.g., the worms found in meat or those found in legumes.

A person who checks his clothes for lice on the Sabbath may rub off the lice and discard them. It is is permitted to kill lice on the Sabbath, for they come into being from sweat.

It is permitted to kill beasts or insects whose bites are surely deadly, as soon as one sees them - for example, flies in Egypt, hornets in Nineveh, scorpions in Adiabena, snakes in Eretz Yisrael, and rabid dogs in all places. [The following rules apply with regard to] other dangerous animals: If they are chasing a person, one may kill them.If they are staying in their place or fleeing from the person, it is forbidden to kill them. If one steps on them accidentally as one is walking and kills them, this is permitted.

A person who skins [a portion of an animal's] hide large enough to make an amulet is liable. Similarly, one who processes [a portion of an animal's] hide large enough to make an amulet is liable. Just as one who processes [a hide is liable], so too, is one who salts [a hide], for salting is one of the methods of processing. [Prohibitions associated with the forbidden labor of] processing do not apply with regard to foodstuffs. Similarly, one who smooths [a portion of an animal's] hide large enough to make an amulet is liable. What is meant by smoothing? Removing the hair or the wool from the hide after [the animal's] death so that the surface of the hide will be smooth.

A person who separates duchsustos from k'lafis liable for [performing] a derivative [of the forbidden labor] of skinning. A person who separates [a portion] from a hide large enough to make an amulet is liable. A person who treads upon a hide with his feet until it becomes hard, or one who softens it with his hands, extending it, and leveling it as the leather workers do is liable for [performing] a derivative [of the forbidden labor] of processing. A person who pulls a feather from the wing of a fowl is liable for [performing] a derivative [of the forbidden labor] of smoothing. Similarly, a person who smears a poultice of even the smallest size, beeswax, tar, or other entities that are smeared until a smooth surface is produced is liable for [performing a derivative of the forbidden labor of] smoothing. A person who rubs a hide that is suspended between pillars is liable for smoothing.

A person who cuts [a portion] from a hide large enough to make an amulet is liable, provided he cuts with a specific length and width in mind. Cutting in this manner is considered as labor [forbidden on the Sabbath]. If, however, one cuts with a destructive intent, or without a precise measure, doing so either without thought entirely or for pleasure, he is not liable. A person who trims [the down from] a wing [of a fowl] is liable [for performing] a derivative [of the forbidden labor] of cutting. Similarly, one who planes a beam of cedar wood is liable for cutting. Similarly, anyone who cuts a piece of wood or a piece of metal is liable for cutting. A person who takes a small piece of wood and trims it to use as a toothpick or to pry open a door is liable.

Any article that is fit to be used as animal fodder - e.g., straw, soft grasses, palm branches, and the like, may be trimmed on the Sabbath, because the the concept of preparing a utensil does not apply in this context. It is permitted to break fragrant branches [by hand] for the sake of their scent although they are hard and dry. One may strip [their bark] as one desires, regardless of whether one strips [the bark] of a small branch or a large branch.

A person who writes two letters is liable. A person who erases writing so that he can write two letters is liable. A person who writes one large letter the size of two [ordinary] letters is not liable. In contrast, a person who erases one large letter in a place where two letters can be written is liable. A person who wrote one letter that concluded a scroll is liable. A person who writes for the sake of ruining the parchment is liable, for one is liable for the writing itself and the surface on which [the letters] are written is not significant. If one rubs out writing with the intent of ruining [the writing surface], one is not liable. Should one rub out ink that fell on a scroll or rub out wax that fell on a writing tablet, one is liable if [the rubbed out] portion is large enough for two letters to be written upon it.

A person who writes the same letter twice and thus produces a word [that has meaning] - e.g., דד תת גג רר שש סס חח - is liable. One is liable for writing in any language and with any characters, or even for making two marks.

Left: Two zeinim in the Assyrian script. Right: A chet in the Assyrian script. A person is not liable for writing in the following circumstances: He writes one letter next to writing that existed previously; he writes on top of writing that existed previously; he intended to write a chet and instead wrote two zeinim or makes a similar error with regard to other letters; he writes one letter on the floor [of a house] and one letter on [one of] the beams [of the ceiling], for they are not read as a single unit; he writes two letters on two pages of a writing tablet that are not read as a single unit. When a person writes [two letters] in two corners [of the walls of a house] or on two pages of a writing tablet and they can be read as a single unit, he is liable.

If a person took a parchment or the like and wrote one letter upon it in one city and traveled on that same [Sabbath] day to another city where he wrote another letter on another scroll, he is liable. [This decision is rendered] because when the [two parchments] are brought close to each other, they can be read as a single unit. All that is necessary is to bring them together.

The dark portion is the letter reish. When the serrated lines are filled in, the letter dalet is formed. A person who writes merely one letter is not liable even when [that letter] is representative of an entire word. What is implied? One wrote a מ and everyone knows that the intent is the word ma'aser or one wrote [that letter] in the place where a number is required and thus it is as if one wrote [the word] "forty," one is not liable. If one was checking a single letter and divided it, [creating] two [letters], one is liable; for example, one divided the connecting lines of a chet, thus creating two zeinim. The same applies in all similar situations.

A person who writes with his left hand, with the back of one's hand, with his feet, his mouth, or with his elbow, is not liable. A left-handed person who writes with his right hand - which for him is equivalent to other people's left hand - is not liable. If he writes with his left hand, he is liable. A person who is ambidextrous is liable regardless of whether he writes with his right or left hand. When a child holds the pen and an adult holds his hand and moves it, causing him to write, the adult is liable. When an adult holds a pen and a child holds his hand and moves it, causing him to write, the adult is exempt.

A person who writes is not liable until he writes with a substance that leaves a permanent mark - e.g., with ink, black tint, vermilion, gum, vitriol, and the like - on a surface on which the writing will remain preserved - e.g., a skin, parchment, paper, wood, and the like. [In contrast,] a person is not liable if he writes with a substance that does not leave a permanent mark - e.g., beverages or fruit juice - or if he writes with ink and the like on a substance like vegetable leaves where the writing will not be preserved. One is liable only when writing with a substance that leaves a permanent mark on a surface where that mark will be preserved. Similarly with regard to [the forbidden labor of erasing]: A person who erases is liable only when erasing writing that would leave a permanent mark from a surface where that mark will be preserved.

A person who writes on his skin is liable, because his flesh is [comparable to an animal] hide. Even though the warmth of his flesh will cause the writing to fade afterwards, this is comparable to writing that was erased. In contrast, a person who engraves the forms of letters onto his skin is not liable. A person who cuts out the form of letters on a hide is liable. In contrast, a person who makes a mark in the shape of letters on a hide is not liable. A person who traces over letters that were written with vermilion with ink is liable for two [transgressions]: one for writing and one for erasing. [In contrast,] a person who traces with ink over letters that were written with ink, who traces with vermilion over letters that were written with vermilion, or who traces with vermilion over letters that were written with ink, is not liable.

Making designs is a derivative [of the forbidden labor] of writing. What is implied? A person who makes designs or who creates forms on a wall or with red color and the like as artists do is liable [for performing a derivative of] writing. Similarly, a person who erases a design for the sake of correcting [it] is liable [for performing] a derivative [of the forbidden labor] of erasing. A person who rules a line in order to write two letters below that line is liable. Carpenters who draw a red line on a beam to enable them to saw evenly perform a derivative of ruling a line. Similarly, stonemasons who [make lines] on a stone so that they will cut it evenly [perform a derivative of ruling a line.] One is liable regardless of whether the line one rules is colored or without color.

A person who kindles even the smallest fire is liable, provided he needs the ash that it creates. However, should a person kindle a fire with a destructive intent, he is not liable, for he is causing ruin. Nevertheless, a person who sets fire to a heap of produce or a dwelling belonging to a colleague is liable, because his intent is to take revenge on his enemies. [Through this act,] he calms his feelings and vents his rage. He is comparable to a person who rends his garments over a deceased person or in rage [on the Sabbath], or a person who injures a colleague in an argument. These individuals are all considered to be performing a constructive activity, because of their evil inclinations. Similarly, a person who lights a candle or wood, whether to generate warmth or light, is liable. A person who heats iron in order to strengthen it by submerging it in water is liable for [performing] a derivative [of the forbidden labor] of kindling.

A person who extinguishes [a fire] of even the smallest size is liable. [This includes both] one who extinguishes a candle and one who extinguishes a coal that comes from wood. In contrast, a person who extinguishes a glowing piece of metal is not liable. If, however, the person's intent is to purify the metal, he is liable. This indeed is the practice of blacksmiths; they heat the iron until it glows like a coal, and extinguish it in water to seal it. This is the process of purification for which one is liable. It is a derivative [of the category of forbidden labor] of extinguishing. It is permissible to extinguish a glowing piece of metal in the public domain so that many people will not be injured by it. A person who pours oil into a burning lamp is liable for kindling. [Similarly,] a person who takes oil from a lamp is liable for extinguishing.

Should a fire break out on the Sabbath, a person is liable if he extinguishes it because of fear of monetary loss. It is only the threat of loss of life, and not monetary loss, that supersedes the Sabbath prohibitions. Therefore, all people should leave [the area of the blaze] so they do not die. They should let the fire continue to burn, even if it consumes the entire city.

It is permissible to construct a barrier using any type of container - whether full or empty - so that a fire will not spread. One may even construct a barrier using new earthen vessels filled with water, although they will surely break and extinguish [the fire]. It is permissible to cause [a fire to be] extinguished [indirectly]. One may place a bowl over a candle so that [the light] will not catch on the beams [of the roof].

When a fire catches on to a perfume box, a chest, or a [wooden] cabinet, one may bring a goat's skin or another substance that will not catch fire and spread it over the portion that has not been consumed, so that the fire will not reach there.

When a garment [that is folded] catches on fire, one may spread it out and don it; if [in the process, the fire] is extinguished, it is not significant. Similarly, if a Torah scroll has caught fire, one may unroll it and read from it, if [in the process, the fire] is extinguished, it is not significant. One may place water on the portion that has not yet caught fire, if [in the process, the fire] is extinguished, it is not significant. If a person left a burning candle on a board, one may shake the board, causing the candle to fall. If it is extinguished, it is not significant. If he [intentionally] placed it down [before] nightfall, it is forbidden to move [the board] even after the candle is extinguished.

If a fire broke out on the Sabbath and a gentile comes to extinguish it, we may not tell him, "Extinguish it," nor [must we tell him,] "Do not extinguish it," for his resting is not our responsibility. In contrast, should a child desire to extinguish [the fire], he should not be allowed if he is acting on his father's behalf. If he is acting on his own initiative, the court is not obligated to restrain him. In the instance of a fire, [our Sages] permitted a person to say, "Anyone who extinguishes the fire will not suffer a loss."

Going out and coming in from domain to domain is a creative labor from among the fundamental creative labors. And even though this matter is with the entire body of Torah was said from the mouth of Moses from Sinai [i.e. orally], behold, it [also] says in the Torah: "Man or woman shall not do any further creative labor for the sacred donations, and the people ceased from bringing" (Exodus 36:6). From this you learn that bringing is called a creative labor. And similarly they learn from the oral teaching that the one who transfers an object in the public domain from the beginning of four [cubits] to the end of four, he is like the one brings out from domain to domain and is liable.

The one who brings [something] out from domain to domain is not liable until he brings a useful amount out from the private domain to the public domain or from the public domain to the private domain and removes [it] from this domain and places [it] in a second domain. But if he removed and did not place or placed and did not remove or he brought out less than the amount, he is exempt. And similarly, the one who moves [something] from the beginning of the four [cubits] to the end of of the four [cubits] in a public domain is not liable until he removes the amount from this side and places it on this side.

The one who throws from domain to domain or who reaches [from one domain to another], behold this is a derivative [creative labor] of bringing out and he is liable. And similarly, the one who throws or reaches with his hand from the beginning of the four [cubits] to the end of the four [cubits], behold this is a derivative of bringing out and he is liable. And the one who throws backhandedly [i.e. in an unusual way] is exempt.

A person who transfers part of an object from one of these two domains [a private domain or a public domain] to the other is not liable until he transfers the entire object from one domain into the other. [For example,] if a container is filled with articles, even if it is filled with mustard [seed], and a person transferred the majority of it from one domain to the other, the person is not liable unless he transfers the entire container. The same applies in other similar situations. [The rationale is that] the container causes all the articles within it to be considered a single entity.

A person who transfers an article in the ordinary fashion in which the article is transferred is liable, whether he transferred it [by carrying it] in his right hand, in his left hand, or in his bosom, or whether he transfers money bound up in a cloth. Similarly, one is liable if one transferred the articles on one's shoulder. [This applies] although the article is [being carried] more than ten handbreadths high in the public domain, for this was the manner in which the sons of Kehat would carry [the sacred articles] of the Sanctuary above ten handbreadths high as [Numbers 7:9] states, "They shall carry them on their shoulders." As mentioned, all [the obligations for Sabbath] labors are derived from the Sanctuary.

In contrast, a person is not liable for transferring an article on the back of his hand, with his foot, in his mouth, in the crook of his arm, in his ear, in a pocket sewn into his garment when the opening of the garment is facing downward, between one garment and another, in the hem of one's garment, in his shoe, and in his sandal. [The rationale is that] he did not transfer the articles as people usually do.

[The following rules apply when] a person transfers a burden, carrying it on his head: If the burden was heavy - e.g., a full sack, a chest, a cabinet, or the like - and the person places it on his head and holds it with his hands, he is liable. This is the normal manner in which these articles are transferred, and this is thus equivalent to a person carrying an article on his shoulder or in his hand. If, however, the person placed a light article - e.g., a garment, a book, or a knife - on his head and transferred them without holding them in his hand, he is not liable. He did not transfer them in the ordinary manner, for most people do not transfer articles by placing them on their heads. A person who carries an article from the beginning [of a square] four cubits long to the end [of that square] in the public domain is liable, even when he lifts it above his head.

It is permissible for a person to move objects in the public within a square four cubits by four cubits adjacent to the place where he is standing. He is allowed to move articles [freely] throughout this square. These cubits are measured according to the size of the person's arm. If, however, his arms are dwarf-sized, he is granted four cubits according to the size of an average person's arms. According to the oral tradition, this is the interpretation of the Torah's statement [Exodus 16:29]: "Every person should remain in his place," that every person should not move an article outside this square, only within it. [This square] represents the length of a human body when one extends one's hands and feet; only within it is one allowed to move objects.

When two people [are standing near each other] and a portion of the four cubits [in which one may carry] extends into the four cubits [in which the other may carry], they may both bring [food] and eat in the center, provided one does not take something from [the area which is solely] his and bring it into [the area which is solely] his colleague's. If three people [are standing near each other] and the middle individual's [space] is enclosed within their space, he is permitted [to share] with them and they are permitted [to share] with him. The two individuals on the extremes, however, are forbidden [to share] with each other.

Based on the above, it is permitted for a person to lift up an article from the public domain and give it to a colleague who is near him, within his four cubits. The colleague may give it to another colleague standing at his side [who may pass it further]. Even if the article changes hands hundreds of times or is transferred several millim on the Sabbath, this is permissible, because each individual moved it only within the four cubits [granted] him.

Since each person is allowed to carry within a square four cubits by four cubits, he is permitted to carry along the diagonal of this square which is five and three-fifths cubits long. Accordingly, a person who carries or throws an article in the public domain is not liable unless he moves it beyond five and three-fifths cubits [from its original place]. Whenever we have mentioned [the phrases], "from the beginning [of a square] four cubits long to the end [of that square]" or "one who carries an object four cubits is liable," the intent was [the distance] from the beginning of the diagonal of a four cubit [square] until its end. If a person carries an object for a shorter distance, he is not liable.

Thus, there are three [levels of responsibility that apply when] a person lifts up an object from one place in the public domain and places it down in another place in the public domain: If there are less than four cubits between these two places, the act is permitted. If there are more than four cubits but less than five and three-fifths cubits between the two places, [the act is forbidden, but the person] is not liable. If there are more than five and three-fifths cubits, the person is liable, because he moved an article beyond the diagonal of a square [four cubits long].

A person who transfers an object from one domain into another or one who carries an object beyond four cubits in the public domain is not liable unless he lifts the object up from a place that is [at least] four handbreadths by four handbreadths, and places it down in a place that is [at least] four handbreadths by four handbreadths.

A person's hand is considered equivalent to a place four handbreadths by four handbreadths in size. Therefore, a person who removes an object from another person's hand in one domain and places it in the hand of a third person in a second domain is liable. Similarly, a person is liable if he was standing in one of these two domains and stretched his hand into the other, removed an article from there or from the hand of a person standing there, and then returned his hand. [This applies] even though he did not place down the article in the domain in which he is standing. Since it is in his hand, it is considered as if it were placed on the ground.

When a person was eating and passed from one domain to another, he is liable if he thought to carry the food in his mouth from one domain to the other. Although this is not the ordinary way in which articles are transferred, his intent causes his mouth to be considered as a place four handbreadths by four handbreadths in size. Similarly, if a person who was standing in one domain urinated or spit into the other domain, he is liable, because he removed [a substance] from one domain and placed it down in another. His conscious [performance of this activity] causes it to be considered as if he removed [an object] from a space four [handbreadths by four handbreadths]. If a person is standing in one domain and the opening of his penis is in a second domain and he urinates into that domain, he is not liable.

If a person standing in one of two domains extended his hand into the other, removed water from a pit full of water, and transferred it [to another domain], he is liable. The entire [quantity of] water is considered as if it is placed on the ground. In contrast, when a container of fruit is floating on the water, a person who extends his hand and takes some of the fruit and transfers it [to the domain in which he is standing] is not liable. Since the fruit was not resting on the ground, the person did not remove [an object] from a space four [handbreadths by four handbreadths]. Needless to say, if the fruit itself was floating on the water and one transferred it [to another domain], he is not liable. Similarly, if oil was floating on water and one scooped up some of the oil and transferred it [to another domain], he is not liable.

As mentioned above, a person who transfers [an object] from one domain to another is not liable unless he removes the object from its place and places it down [in a new place]. When, however, one removes [an object], but does not place it down or places it down without lifting it up, one is not liable. Therefore, when a person standing in one of two domains extends his hand into another domain while holding an object, and another person takes it from him, or if another person places an article in his hand and he retracts his hand, neither is liable, neither the person who removed the article nor the one who placed it down.

When does the above apply? When [the giver's] hand is held more than three [handbreadths above the ground]. If, however, [the giver's] hand is held less than three handbreadths above the ground, [holding the article at that height] is equivalent to placing it on the ground, and one is liable.

When one person is standing in either of these two domains and a colleague extends his hand from the second domain, takes an object from the person standing in the first domain and brings it in, or [the colleague] takes an object from his [domain] and places it in the hand of the person who is standing, the person who is standing [is not liable at all]. He did absolutely nothing; it was [his colleague who] placed the object in his hand or took it from his hand. The colleague is therefore liable, for he removed the object [from its original place] and put it down [in a new place].

When a person is standing in either of these two domains and a colleague puts an object in his hand or [loads it] on his back, and the [first] person goes out to another domain [carrying] this object, he becomes liable [when] he stands [still]. Removing his body while bearing the object is considered as removing the object from that domain, and standing while carrying the object is considered as placing the object down on the ground where he is standing. Therefore, if he went out holding the object in his hand or [carrying] it on his back and did not stand [still] in the second domain, but rather returned to the first domain while he was still holding the object, he is not liable. [This applies] even if he goes in and out [carrying the object] for the entire day until its conclusion. Although he removed [the object from its original place], he did not put it down [in a new place]. Even if he stands [still] to adjust his load, he is not liable. [To be held liable, he must] stand [still] to rest.

For this reason, a person who is carrying a burden on his shoulders and running is not liable until he stands, even if he runs the entire day. He must, however, be running. If he is walking slowly, it is tantamount to having removed the article and having placed it down. [Hence,] this is forbidden. For this reason, a person who was carrying an article on his shoulders when the Sabbath commences should run with it until he reaches his home and then throw it inside in an abnormal manner.

When a person removes an article from its place in the public domain and walks, [carrying] it less than four cubits and stands, [he is not liable]. [Moreover, even if he continues this pattern[ the entire day, carrying the article less than four cubits, stopping, and then proceeding further, he is not liable. When does the above apply? When he stands in order to rest. If, however, he stands to adjust his load [within four cubits], it is considered as if he is still walking. Thus, when he stands after moving four cubits [from his original place], he is liable. The [latter ruling applies, however,] when he stops [a second time] after moving four cubits [from his original place] for the purpose of resting. If he stops for the purpose of adjusting his load [again], he is considered as if he is still walking. He is not liable until he stood to rest more than four cubits [from his original place].

[The following rules apply when] a pole, spear, or the like is lying on the ground: If a person lifts up one end without lifting the other from the ground, and then thrusts the pole forward, [he is not liable]. [Moreover, even if he continues this pattern,] picking up the second end which had remained in contact with the earth [while leaving the other end in contact with the earth], and thrusting it forward, and continuing to do so until the object moved several millim, he is not liable. [The rationale is that] the person never lifted the object from the earth. If, however, he pulls the article and drags it on the ground from the beginning [of a square] four cubits long to the end [of that square], he is liable. [The rationale is that] rolling the article is comparable to picking it up from its place.

When a person removes an article from one corner [of a private domain] with the intent of placing it down in another corner [of the same domain], the removal of the article in such a manner is permitted. Should he then change his mind and take the article out to another domain, he is not liable. [The rationale is that] the removal [of the article from its original place] was not [performed] with that intent. Thus, the placement of the article was [performed in a forbidden manner], but not its removal. Similarly, a person is not liable if he removes an article [from its original position] and places it on the back of a colleague who is walking, but removes it from his colleague's back when the latter desires to stand. The removal of the article was [performed in a forbidden manner], but not its placement.

A person who throws an object from one domain to another, or from the beginning [of a square] four cubits long to the end [of that square] is not liable if another person caught it in his hands, a dog caught it, or it was consumed by flames before it came to rest. [The rationale is that] this was not the manner in which the thrower intended that the article come to rest. Accordingly, if this, in fact, was his intent, he is liable.

A person is not liable if he throws an article that is tied to a rope he is holding in his hand from one domain to another, if he can pull the article back to him. [The rationale is that] the article is not considered to have been placed down in a definitive manner. Thus, the person is considered to have removed the article [from its original place], but not to have placed it down [in a new place].

[The following rules apply when] a person throws an object and it comes to rest in the hands of a colleague: If the colleague stood in his place and received the object, the person who threw it is liable, for he both removed [the object from its original place] and caused it to come to rest. If the colleague [was forced to] leave his place to receive it, the one who threw it is not liable. If a person threw an article and then ran after the article himself and caught it in his hands in another domain or beyond four cubits [in the public domain], he is not liable. It is as if [the intended recipient was forced to] leave his place to catch it. [The rationale for these rulings is: The person who throws an article is not considered to have] caused [the article] to come to rest in a definitive manner until it comes to rest in the place in which it was intended to come to rest when it was removed [from its original place].

A person who throws an article from one private domain to another private domain is not liable, even if the article passes through the space of a public domain that separates them from each other. [The above applies] provided the article passes more than three handbreadths above the ground. If, however, the article passes less than three handbreadths above the earth and comes to rest on another object, the person is liable even though [afterwards,] the object [continues to] move and rolls into the other private domain. [Nevertheless,] it is considered as if it had remained in the public domain. Therefore, the person is liable. Similarly, when a person throws an article from one public domain to another public domain that is separated from the first by a private domain, the person is not liable. If, however, the article passes less than three handbreadths above the earth and comes to rest on another object, the person is liable even though [afterwards,] the object rolls into the other public domain. [Nevertheless,] it is considered as if it had remained in the private domain. Therefore, the person is liable.

A person is, however, liable if he carries an object more than four cubits [in the public domain as he proceeds from] one public domain to another [although he passes through a private domain in the interim]. The rationale is that the total of four cubits [can be reached by] combining [the area traversed in] both public domains, because the object did not come to rest in the domain between them.

A person is liable if he passes an article from one private domain to another private domain when they are separated by a public domain. [This law applies] even when he passed the article above the space of the public domain, for this was [part of] the service of the Levites in the Sanctuary. They would pass the boards from wagon to wagon. [This is analogous to the above situation, because] the public domain passed between each wagon and each wagon was considered as a private domain.

When does the above apply? When the two private domains are positioned [parallel to each other] along the length of the public domain, as the wagons would proceed behind each other in the public domain. If, however, the two private domains are positioned opposite each other on either side of the public domain, one is not liable even if one passes an article from one domain to the other. Passing from One Balcony to Another

[The following rules apply when] a person forgot and reached his hand out from one courtyard with the intent of extending it into another courtyard to its side while he was holding fruit: If he remembered before his hand entered [the other courtyard], and his hand is thus extended above the space of the public domain, he is permitted to return it to the courtyard in which he [is located]. He is, however, forbidden to extend it into the second courtyard, so that he will not accomplish the intent he had in mind when he performed this act inadvertently. If he extended his hand with a conscious intent to violate [the Sabbath laws and then changed his mind], he is [even] forbidden to return it. [The Sages] punished him [and decreed] that his hand must remain extended until nightfall.

When a person intended to throw an article eight cubits in the public domain, but the article came to rest [just] beyond four cubits, he is liable, because the minimum measure of the forbidden labor was performed and the person's intent was completed. [Why is this so?] Because it is known that an article cannot reach a range of eight cubits without first passing through every space within that distance. In contrast, if a person intended to throw an article [just beyond] four [cubits] and the article came to rest at a distance of eight cubits, he is not liable, because the article came to rest in a place where he did not expect it to pass and certainly not to come to rest. Accordingly, if a person threw an object with the intent that it come to rest wherever it [landed], he is liable.

When a person throws an article [within] four cubits and it rolls beyond that distance, he is not liable. [The following rules apply] if a person throws an article beyond four cubits and it rolls back within four cubits: If it came to rest on an object beyond four cubits and afterwards rolled back within four cubits, he is liable. If it did not come to rest at all [beyond four cubits], he is not liable.

2 Even vessels, such as a boat, a wooden closet, a beehive or that which is similar to them – if they have four square [handbreadths] by the height of ten [handbreadths] or more – are surely full-fledged private domains.

3 The width of the walls of a private domain is [considered] like a private domain – it creates a separation for others, does it not all the more so create a separation for itself? The airspace of a private domain is like a private domain up until the firmament. But the airspace of a public domain in only like a public domain up until ten handbreadths. However the airspace of the public domain above ten is an exempt space.

5 The airspace of a carmelit is like a carmelit up until ten handbreadths. But above ten handbreadths, the airspace of the carmelit is surely an exempt space. Hence the airspace over the water in the seas and the rivers is like the airspace of a carmelit up to ten handbreadths and an exempt space above ten. But all the full depths of the waters are surely [considered] like thick ground.

6 A pit in a carmelit is surely like a carmelit, even [if] it is a hundred ells deep – so long as it does not [encompass] four [by four handbreadths]. A public domain that is roofed over or that it not sixteen ells wide is surely like a carmelit. A bench between the pillars that are standing in the public domain is surely like a carmelit. And the sides of a public domain are [also] like a carmelit. But between the pillars is a public domain, since the public treads between them.

7 --- Even thorns and thistles or dung in the public domain that are three [handbreadths] high but their width is not four by four are surely exempt spaces. And likewise a ditch that is not four by four [handbreadths] and its depth is from three to the abyss. Likewise, a surrounded place that is not four by four – even if its length was a thousand mil, but its width was four less a barley seed – and its height was three and above – it is surely a public space. Likewise, the airspace of a public space and the airspace of a carmelit – above ten – is surely an exempt space.

8 A place in a public domain that is exactly nine handbreadths tall – not more and not less – is surely like a public domain. And we do not concern ourselves with the measure of its length or the measure of its width – whether it is broad or thin – since the public puts down their loads upon it. But if it was more or less than nine: If it has four by four [handbreadths] or more, it is surely a carmelit. But if it does not have four by four [handbreadths], it is an exempt space.

9 A roof that is within ten handbreadths [from the ground, and] adjacent to a public domain: Since the public puts down their loads upon it, the roof is [considered like a public domain and] forbidden to carry upon – until a fixed ladder is made for it to render it permissible. A pillar in a public domain that is ten [handbreadths] tall and four wide is surely a private domain. [If] one inserted a minimal peg into it – even if it is not three [handbreadths] high – since it is fitting to hang [items] on it, it surely reduces [the pillar] and it becomes a carmelit. And we only measure [the pillar] from the peg and upwards. And even if he filled it completely [with] pegs, it [still] surely reduces its height, for we hang [things] upon the pegs and use them.

10 Holes [in walls, adjacent] to the private domain are like the private domain. But holes [in walls, adjacent] to the public domain are not like the public domain, but are rather [defined] according to their measurements. How is this? A hole on the side of the public domain: If it has four by four [handbreadths] and it is ten high, it is surely a private domain. But if it is not ten high, it is surely a carmelit. However, if it does not have four by four [handbreadths], it is surely an exempt space. And that is when it is [at least] three high, as anything less than three is like the ground.

11 --- But if he moved or extended or threw beyond four ells, he is liable in a public domain, but exempt in a carmelit. For the prohibition of the carmelit is only [rabbinic], on account of its being similar to a public domain, lest it be confused with a public domain. Hence if he did not need the carrying itself – such as one who moves a thorn in a carmelit so that the public not be hurt by it – it is surely permissible. [This is so] even if he moved it several ells. And likewise anything that is similar to this.

14 One who removes [something] from a private domain to [another] private domain or from a public domain to [another] public domain and there was a carmelit in between is exempt. And likewise one who extends or throws from one to the other and there was a carmelit in between is exempt. One who removes an object from a public domain to a carmelit and puts it down there and [then] proceeds to pick it up from the carmelit and brings it into a private domain; or removed it from a private domain to a carmelit and puts it down there and [then] proceeds and lifts it up from the carmelit and takes it out to a public domain – he is surely exempt.

15 One who removes [something] from a private domain to [another] private domain or from a public domain to [another] public domain and passed on his walk through an exempt space that was in between is liable. And it is not necessary to say [this] about one who throws, when the object passed through an exempt space – as he is not considered as one who rested there. [If] he was standing in an exempt place and he took an object from the private domain or from a person standing there and he put it down in a public domain or in the hand of a person standing there, he is exempt. Likewise, if he brought [something] in from a public domain to a private domain, but he stood in an exempt space, he is exempt.

16 A pillar in the public domain that is ten [handbreadths] high and four wide but does not have [this width] at its base – and [this] narrow end of it is three [handbreadths] tall – is [nevertheless] surely a private domain. So if he threw [something] from the public domain and it landed upon it, he is liable. A mound that slopes ten handbreadths [of height] within four ells is surely a private domain. So if he threw [something] from the public domain and it landed upon it, he is liable.

17 [If] one inserted a reed into [the ground of] a private domain – even if it a hundred ells high – and threw [something] from the public domain and it landed upon it, he is liable – as a private domain rises to the firmament. [In the case of] a tree that stands in a private domain but its branches stretch to a public domain, and one threw [something] and it landed on the branches, he is exempt – as the branches do not follow the trunk [in the determination of their location].

18 [If] one inserted a reed into [the ground of] a public domain and there was a basket on top of it and he threw [something] from the public domain and it landed upon it, he is exempt – as a public domain only rises ten [handbreadths]. One who throws an object four ells in a public domain and it lands on the wall – such as [if] he threw animal fat or dough and it cleaved to the wall: If it cleaved above ten handbreadths, it is like throwing in the air – as above ten handbreadths in a public domain is an exempt space. [But if] it cleaved below ten handbreadths, it is like throwing on the ground, so he is liable. [If] he threw above ten and it landed in a minimal hole, he is exempt.

19 [If] one threw a reed or a spear [that was more than ten handbreadths long] from a private domain to a public domain [and it landed vertically on its point], he is exempt. For part of it is in an exempt space. [If] he threw a vessel from a private domain into a public domain but that vessel was big, such that it consisted of four by four over a height of ten, he is exempt – since this vessel is [itself,] fully a public domain. And it comes out that he is like one who removes [something] from a private domain to a private domain.

20 [In the case of] a pit of nine [handbreadths] in a public domain, [if] he removed a layer from its bottom and made it into ten, he is exempt – even though the removal of the object and the making of the partition [required to make it a private domain] come together. For the wall was not ten at the beginning. [If] the pit was ten and he cast a layer [of dirt] and reduced it from being ten, he is exempt. For the landing of the item and the removal of the partition come together.

21 [In the case of] one who throws a board and it lands upon the top of pegs in a public domain and [the board thereby] becomes a private domain, he is exempt – even if there was a vessel on top of the board. For the making of the partition and the landing of the vessel came together.

22 [In the case of] a pit that was ten [handbreadths] deep and eight wide in a public domain, [if] one threw a mat from the public domain and divided the pit into two through [the middle of] its width, he is exempt. For the partitions were nullified with the landing of the [mat], such that each [part] of it was less than four by four.

23 [In the case of a pit in the public domain that was ten [handbreadths] deep and four wide [and] full of water, [if] he threw an object and it landed upon the water, he is liable – since the water does not nullify the partitions. [If] it was full of produce, he is exempt – for the produce reduced [the pit’s] measurements.

24 [In the case of] a swamp that passes through a public domain and the public walks through it: If its depth is not ten handbreadths, it is surely like a public domain. [This is the case] whether its width was even four ells or whether its width was only four handbreadths, such that most of the people skip over it and do not walk through it – since its depth is not ten, it is surely a public domain. But if its depth is ten or more, it is like a carmelit, like the other [bodies of] water. And that is when its width is four handbreadths or more than that – as a carmelit is not less than four.

1 [In the case of] one standing in a public domain, he may carry within the entire [adjacent] private domain. And [if] he is standing in the private domain, he may carry within the public domain so long as he does not move it more than four ells. But if he does move it further, he is exempt - as he is standing in a different domain. Likewise, one standing in a private domain, may open [a lock] in a public domain; in a public domain, may open [a lock] in a private domain. We may force a beast, that is mostly outside but its head is inside, to eat from the trough. But not a camel, until its head and most of it is inside - since it has a long neck.

2 One should not stand in a private domain and drink in a public domain; in a public domain and drink in a private domain - unless he brings his head and most of himself into the [domain] in which he is drinking. To what are these words applicable? When he drinks with fine vessels which he needs. [It is] a decree lest he take them out. But if the vessels were not fine, such that he does not need them; or the well was in a karmelit - even if the vessels were fine - he may bring only his head in there and drink where he is. [He may do so,] even though he has not put his head and most of himself there.

3 [In the case of] a man standing in a public domain, he may collect water that is flowing from a gutter or from a wall in the air, so long as he does not touch the pipe or the wall and take in [the water] on top of them. But if he did touch [them], if the place that he touched was above ten [handbreadths and] less than three [handbreadths] from the roof, it is surely forbidden - as it comes out that he is removing [it] from the roof which is a private domain. Likewise if there were four [handbreadths] by four [handbreadths] in the gutter - whether the gutter was within ten [handbreadths] or above ten [handbreadths] - and he took in water from it, it is surely forbidden. And why is he not liable? Because the water did not rest [before he took it], but is continually flowing.

4 [In the case of] a ledge in front of a window that protrudes into the airspace above a public domain: If it is above ten [handbreadths], it is permissible to make use of it, as a public domain only includes ten handbreadths. Hence it is permissible to make use of the whole wall [above] the bottom ten handbreadths.

5 To what are these words applicable? When there was one ledge protruding into the airspace. But if there were two ledges protruding one below the other, even though they are both above ten [handbreadths] - if there is an area of four [handbreadths] by four [handbreadths] in the upper ledge in front of the window - it is forbidden to use it, because it is its own domain and the ledge below it is a different domain. So they forbid one another [from being used], as two domains may not be used as one domain.

6 [In a case when] there is not four [handbreadths] in the top one nor four [handbreadths] in the bottom one, one may use both of them; and likewise with the entire wall until the bottom ten handbreadths. [If] there were four [handbreadths] in the bottom one, but not four [handbreadths] in the top one, he may only use the top one exclusively in front of the window. But it is forbidden to use the rest of the ledge on either side of the window because of the one beneath it which creates its own domain.

7 [In] every case that it is permitted to use a ledge that protrudes into the airspace of the public domain; when one uses it, he may only bring in or take out clay or glass vessels or that which is similar to them - such that if they fall into the public domain, they would break. But other vessels and foods are forbidden, lest they fall into the public domain, and he fetch them.

8 [In the case of] two houses on two sides of the public domain, [if] one threw from this one to that one above ten [handbreadths], he is exempt (it is permissible). And that is when both are his or there is an eruv between them. And it is even permitted to throw clothes and metal vessels (that do not break). But if this one was higher than that one and they were not even, it is forbidden to throw clothing and that which is similar to it, lest if fall and he fetch it. But he may throw clay vessels and that which is similar to them.

9 [In the case of] a well in a public domain and a window above it, the well and its wall combine to [create a height] of ten [handbreadths] (thereby making the well into a private domain); so we may fill [water] from it on Shabbat. To what are these words applicable? When [the window] was close to the wall within four handbreadths, such that a person cannot pass through there. But if it was distant, we may not fill [water] from it, unless its wall was ten [handbreadths] tall; such that it comes out that when the bucket came out from the wall, it went out to an exempt space (the air over the public domain).

10 [In the case of] a dumping ground ten handbreadths tall in a public domain with a window over it, we may dump water onto it [from the window] on Shabbat. To what are these words applicable? To a public dumping ground, such that its way is not to be cleared. But we do not dump onto a private dumping ground [in a public domain], lest it be cleared and it will come out that they are dumping [directly] into the public domain [and not onto the private domain that was formed by the height of the dumping ground].

11 [In the case of] a conduit of water that runs through a courtyard: If it is ten handbreadths tall and four handbreadths wide or more - up to ten ells - we only fill [water] from it on Shabbat if they made a partition ten handbreadths tall for it at its entrance and at its exit. But if it does not have a height of ten or a width of of four, we may fill from it without [such] a partition.

12 [If] its width was more then ten ells - even if its height was less than ten [handbreadths] - we do not fill from it until one makes a partition for it. For any more than ten [ells] is a breach and negates the partitions [of the courtyard]. And what about [the permissibility of] carrying in the whole courtyard? If there remains at the edge of the breach a board from here and a board from there of the smallest amount, or a board four handbreadths wide on one side, it is permissible to carry in the whole courtyard; and the only prohibition is exclusively to fill from the conduit. But if no board remained at all, it is forbidden to carry in the whole courtyard; as the courtyard is breached to the ocean, which is a carmelit.

13 And how do we place the partition into the water? If it is above the water, a handbreadth of the partition needs to be submerged into the water. And if the partition is completely submerged in the water, a handbreadth from it needs to rise out above the water, so that the water in the courtyard be separated. Even though the partition does not reach the ground [at the bottom], it is permissible since it has ten handbreadths. And they only permitted [such] a suspended partition exclusively in the water. For the prohibition to carry in the water is from the words [of the Sages], and they [are the ones] that were lenient about [such] a partition that is only to make a marker.

14 [In the case of] a conduit of water passing between two courtyards with windows open to it: If it it does not have like the [requisite] measure [to make it a separate domain], we may bring down a pail from the windows and fill from it on Shabbat. To what are these words applicable? When it is not three handbreadths removed from the wall. But if it is three handbreadths removed from the wall, we do not fill from it unless boards jut out from the walls from here and from there. For [then] it comes out that it is as if the conduit passes through the courtyard.

15 [In the case of] a balcony above the water with a window over the water: We may not fill from it on Shabbat unless they made a partition ten handbreadths tall over the water opposite the window of the balcony, or there be a partition descending from the balcony opposite the water. [If the latter,] we see it as if it descended and touched the water. And in the same way that we fill from the one for which they made a partition, so too do we dump [from the window] to the [water] - as behold they are [only] dumping into a karmelit.

16 [In the case of] a courtyard smaller than four ells by four ells, we may not dump water into it on Shabbat, because it quickly goes out into the public domain. Therefore one needs to make a cavity that holds two seah in the courtyard or in the public domain at the side of the courtyard, so that the water will accumulate there. And one must [also] build a dome on top of the pit on the outside, so that they not see this pit in the public domain. And a courtyard and a veranda combine to [constitute] four ells. And how [big] is a place that holds two seah? Half an ell by half an ell over a height of three-fifths of an ell.

17 [If] the pit was less than two seah, we may dump into it [up to] its fill. [If] it holds two seah, we dump even sixty seah of water into it - even though the water will [flood it] and spread from the cavity outwards. To what are these words applicable? To the rainy season, when the courtyards are in disrepair and regular gutters are flowing [into the public domain]; such that onlookers will not say that [the owner of the courtyard] is using the public domain, and that the water is coming into the public domain from the force of his [actions]. But during the dry season, we only dump two seah if it held two seah; [and if it held] less than two seah, we do not dump into it at all.

18 [In the case of] a drainage ditch into which we dump water and it goes out into the public domain; and likewise a gutter into the opening of which we dump water and it flows onto the wall and falls into the public domain: Even if the length of the wall or the underground path [of the ditch] is a hundred ells, it is forbidden to dump into the opening of the ditch or into the opening of the gutter because the water goes out from the force of his [actions] into the public domain. Rather, one may dump [water] outside of the ditch, and it drops into the ditch [on its own].

19 To what are these words applicable? To the dry season. But in the rainy season, one may dump and [dump] again and not withhold [from doing so]. For regular gutters are flowing [at this time] and a man [does not mind] if the water is absorbed in its place (his courtyard, as it is full of water regardless). [If] he was dumping into the opening of the ditch and the waters go out to a karmelit, it is surely permissible - even in the dry season - as they did not make a decree about the force of his [actions] in a karmelit. Hence it is permissible to dump [water] onto the walls of a ship and it falls into the sea.

20 A man may not fill water from the sea when he is in a ship unless he made a space of four [handbreadths] by four [handbreadths] protruding from the ship over the sea. To what are these words applicable? When he was within ten [handbreadths from the water]. But if he was above ten from the sea, he may put out a ledge of the smallest size and fill - as behold, he fills [water by pulling it] through an exempt space. And he only needs the ledge as a marker.

21 [In the case of] one reading a scroll in a karmelit and some of the scroll unraveled into the public domain and some of it was [still] in his hand: If it unraveled outside of four ells [in the public domain], he turns it over on the writing (face down) and leaves it. [This is] a decree, lest all of it slip from his hand and he move it four ells. [But if] it unraveled within four ells, he rolls it towards him Likewise, if it unravels into a private domain, he rolls it towards him. [If] he was reading in a private domain and it unraveled into a public domain: If it came to rest there, he turns it over on the writing. But if it did not rest, but was rather suspended in the airspace of the public domain and did not reach the ground, he rolls it towards him.

22 [In the case of] one who moves a thorn in order that the public not be injured: If he was in the public domain, he moves it repeatedly less than four ells. But if he was in a karmelit, he moves it according to its [usual] way, even a hundred ells. Likewise, [in the case of] a dead body that became putrid and very humiliated and the neighbors could not stand it, we may move it from a private domain to a karmelit. [In the case of] one who goes down to bathe in the sea: When he emerges, he must dry himself, lest he move the water that is upon him four ells in a karmelit.

1 [In the case of] a place that was enclosed not for residence but its use is rather for the space, such as gardens or orchards or, for example if one encloses a piece of land to guard it or similar to these: If the height of the partitions is ten handbreadths or more, it is surely a private domain that brings liability to the one who transports or throws or extends from it to a a public domain, or from a public domain to within it. And we are only allowed to carry throughout it if its [area] is a beit seatayim or less. But if its [area] is more than a beit seatayim, it is forbidden to carry more than four ells, like a karmelit.

2 Likewise, [in the case of] a column ten handbreadths tall and up to a beit seatayim [large], we may carry upon the whole thing. [But if] it was [larger] than a beit seatayim, we may only carry upon it within four ells. In the case of a boulder in the sea: If it was less than ten, we may carry from it into the sea, and from the sea into it, as it is all a karmelit. [If] it was ten tall: If its [size] was from four handbreadths to a beit seatayim - since it is permissible to carry on all of it, we may not carry from within it to the sea nor from the sea to within it. If it was more than a beit seatayim, even though it is a private domain - since it is forbidden to carry more than four ells, like a karmelit, it is surely permissible to carry from within it to the sea and from the sea to within it. For this is something not common, so they did not decree about it.

3 How much is beit seah? Fifty ells by fifty ells (2500 square ells). It comes out that a beit seatayim (an area of two seah) is a place that is multiplied to have 5ooo [square] ells. And any place that has this measure - whether it was a square, which is seventy ells and a fraction by seventy ells and a fraction or it was a circle or any other form - is surely called a beit seatayim.

4 [In the case of] a place that was enclosed not for residence that has [an area of] a beit seatayim: If its length was twice its width - so that it would be a hundred by fifty, like the courtyard of the Tabernacle - it is permissible to carry in the whole thing. But if its length was more than twice it width [by] even one ell, we may only carry within four ells - as they only [derived the measure of] beit seatayim for the usage of the space to be like other courtyards from the courtyard of the Tabernacle.

5 [In the case of] a place that was enclosed not for the sake of residence: If one opened up a breach over ten ells with a height of ten handbradths, and he [then] enclosed it for residence to ten [handbreadths of height], it is permissible to carry in the whole thing. And even [if] he breached an ell and enclosed it for residence and breached [another] ell and enclosed it for residence [and so forth], until he completed it to [be] more than ten [ells], it is permissible to carry in the whole thing - even though it is several mil.

6 [In the case of] a place [the area of which is] more than a beit seatayim that was enclosed for residence: If most of it was sown, it is like a garden; and it is forbidden to carry in the whole thing. If its lesser part was sown: If [up to] a beit seatayim of it was sown, it is permissible to carry in the whole thing. But if the place that was sown was more than a beit seatayim, it is forbidden to carry in the whole thing. [If, however,] he planted trees in most of it, it is like a courtyard, and it it is permissible to carry in the whole thing. [If] it became full of water - even if it was very deep: If it was fitting to use, it is like saplings and it is permitted to carry in the whole thing. But if it is not fitting for use, we may only carry within four ells.

7 [In the case of] a place that was enclosed not for the sake of residence that has [an area of] three seah and they roofed the area of a seah , the roof makes it permissible [to carry in the whole area], as the edge of the roof [acts as if it] descends and seals [the roofed area, thereby making the area without the roof small enough to permit carrying there as well. If such a large enclosure] was completely open to a courtyard, but the courtyard was [only] open across from it, the courtyard remains permissible, and the enclosure remains forbidden - since the airspace of the courtyard does not render it permissible.

8 [If] it was larger than a beit seatayim, and one wants to reduce [its size] with trees, it is not [considered] a reduction. [If] he built a pillar next to the wall ten [handbreadths] tall and three or more wide, it is surely a reduction. [But] less than three is not a reduction. For anything less than three is [considered] as if it is joined together. Likewise if he goes a distance of three from the wall and makes a [new] partition, it is a reduction. [But if it] less than three, he has not done anything.

9 [If] one plastered the wall with mud - even though it cannot stand on its own - it is surely a reduction. [In the case of a mesa: If] he went a distance of three [handbreadths] from the [edge of the] mesa, it is effective. [If] he made a partition at the edge of the mesa, it is not effective. For [if] one makes a partition on top of a partition [and the mesa wall is already considered a partition], it is not effective. [If] the bottom partition becomes submerged, whereas the top one remains - given that the top one was made for residence and it is the only one visible, it is surely effective; so it is permissible to carry in the whole thing.

10 [In the case of] a yard behind houses larger than a beit seatayim, we may only carry within four [ells] - and even if there was an entrance of the house opening into it. But if he opened an entrance into it, and enclosed [the yard] afterwards, it is surely encircled for residence; so it is permissible to carry in the whole thing.

11 [In the case of] a yard open to the city on one side and open to a path leading to the river on the other side, one can make a post for it on the side of the city and it would [then] be permissible to carry within the whole thing, from within it to the city and from the city to within it.

12 [In the case of] an individual who is spending Shabbat in a glen, and he made make a partition around it: If its area is up to a beit seatayim, he may carry in the whole thing. But if it was more than a beit seatayim, he may not carry within it more than four ells. Likewise if there were two [there]. But three Israelites and up that were spending Shabbat in a glen are surely [considered] a caravan, so they can carry for all of their needs - even [over] several mil. And that is when there is not a beit seatayim free of vessels within the partition [with which] they enclosed [the area]. But if there remained a beit seatayim free of vessels and they did not need [this free space], they are forbidden from carrying more than four ells in the whole [area enclosed by the] partition. And a minor does not [count] for [the requisite number of Israelites that make] a caravan.

13 [If] three enclose [an area] according to their needs and establish [it as] the place of [their] Shabbat residence but one of them dies afterwards [on Shabbat], they are surely permitted to carry in the whole thing. [If] two establish a place of Shabbat residence that is more than a beit seatayim and a third comes afterwards to [join] them [on Shabbat], they are forbidden from carrying more than four ells - as they were before this one came. For the establishment of Shabbat residence determines [the number present], not the [actual] residents.

14 [In a case of] three places enclosed not for the sake of residence - one next to each other - [wherein] the two outer ones are wide and the middle one is narrow, such that it comes out that the two outer ones have boards from this [side] and that [side]; and there was an individual in this one, an individual in that one and an individual in the [third] one, they become like a caravan and we give them all of their needs [in terms of carrying. But if] the middle one was wide and the two outer ones narrow, such that it comes out that the middle one is with boards in both directions, it is surely divided from the two outer ones. Hence if an individual establishes his Shabbat residence in this one, an individual establishes his Shabbt residence in that one and an individual establishes his residence in the [third] one, we do not give them all of their needs. Rather, each and every one has [up to] a beit seatayim in his place. [If, however,] there was an individual in this one, an individual in that one, but two in the middle one; or two in this one, two in that one and one in the middle one, we give them all of their needs.

15 Any partition unable to withstand a common wind is not [considered] a partition. And [so too] a partition that is not made for [resting items upon it] is not a partition. And a partition that is only made for modesty is [also] not a partition. And a partition that does not have a height of ten handbreadths or more is not a full-fledged partition. An embankment of five [handbreadths] and a partition of five combine [to be considered a partition].

16 Any partition in which the breach is more than what is standing is not [considered] a partition. But if the breach is the same as what is standing, it is surely a partition. And that is only when there is not, among the breaches, a breach that is more than ten ells. But ten ells is surely like an entrance. [However] if this breach has the outline of an entrance (two sides and a top, as in paragraph 19 below), it does not spoil the partition - even if it is more than ten. And that is when the breach is not more than what is standing.

17 To what are these words applicable? When the breaches are from three handbreadths and up. However if each one of the breaches was less than three, it is permissible - even though the breach is more than what is standing. For anything less than three is like it is joined together.

How is this? Behold, [if] one enclosed [an area] with poles and there is not three handbreadths between one pole and another; or if one enclosed [it] with ropes and there is not three between one rope and another - that is surely a full-fledged partition, even though it is only vertical without the horizontal, or horizontal without the vertical. But the height of the poles must be ten; or if one enclosed with ropes, the height from the ground to the top rope must be ten - as a partition cannot be less than ten. And all of these measurements are a law given to Moses at Sinai.

19 An outline of an opening, discussed in every place, is even a reed or that which is similar to it from this [side] and a reed from that [side] and a reed on top of them. The height of both of the posts is ten or more handbreadths. [If] the reed or what is similar to it on top of them does not touch the posts - but there is rather several ells between them - since the height of the posts is ten, it is surely an outline of an opening. And the outline of an opening that they discussed needs to be sturdy [enough] to hold a door - even if the door is [only] from straw.

20 [In the case of] an entrance the outline of which is an arch: If the length of the base (the sides before they arch) of the arch is ten handbreadths, it is surely the outline of an entrance. But the opening of an entrance that one made on the side is nothing - as it is not the way of entrances to be in a corner, but rather in the middle [of a partition].

21 We may make partitions with everything; whether with vessels, with foods, with a person, even with a beast and other types of animals or fowl - and that is when they are bound, so that they do not move.

22 A partition erected on its own is [considered] a partition. And [also] a partition formed on Shabbat is surely a partition. And if it was formed inadvertently, it is permissible to carry within it [even] that Shabbat - and that is when it was formed without the knowledge of the one carrying. But if one had the intention that this partition would be formed on Shabbat, so as to carry within it - even though the one who formed it, formed it inadvertently - it is forbidden to carry within it that Shabbat. Likewise, if it was formed volitionally - even though it was not intended by this one to carry within it - it is surely forbidden to carry within it.

23 It is permissible [for a person] to form a partition of people on Shabbat, such that one stand next to the other - so long as the ones standing do not know that [the first] one positioned them [in such a way] to have them form a partition. But the one who wants to use the partition may not position them. Rather another one may position them without his knowledge.

24 [In the case of] a tree that hovers over the ground: If its branches are three handbreadths from the ground, one may fill in straw and hay and that which is similar to them between its boughs and leaves and tie them to the ground until it is [able to] withstand a common wind and not move - and he may [then] carry under the entire thing. But if it had [an area of] more than a beit seatayim, we may only carry under it within four ells. For under [this tree] is a place that was enclosed not for residence.

1 An alley that has three walls is called a closed alley. But an alley that only has two walls that are across from each other - and the people enter from this direction and exit in the one across from it - is called an open alley.

2 How do we permit [carrying in] a closed alley? One makes a post for it or a beam on top of it in the fourth direction, and that is sufficient for it. And that beam or that post is considered as if it closes the fourth direction and makes it into a private domain, such that it would be permissible to carry in the whole thing. For the law of the Torah is that it is permissible to carry within three partitions alone; and the fourth direction is [only] from the words of the scribes (rabbinic). So therefore, it is sufficient with a post or a beam.

3 And how do we permit an open alley? One makes the outline of an entrance from [this open] side, and a post or a beam on [the opposing open] side. And the status of a bent alley is like an open one.

4 An alley that is flat within it but sloped to the public domain, or flat to the public domain but sloped within it, does not require a post nor a beam - for it is surely separated from the public domain.

5 An alley one side of which ends onto the sea and one side of which ends onto a public dumping ground does not require anything [to permit it]. For a public dumping ground is not given to being cleared and we do not concern ourselves lest the sea raise up a sand embankment.

6 [In the case of] an open alley which ends onto the middle of a public yard: If it is not across from the entrance of the yard, it is surely closed and does not require anything on the fourth side. But if it ends onto the sides of the yard, it is forbidden. And if it was [the yard] of an individual, it is prohibited even onto the middle. [For] sometimes, [an individual] builds on one side, and it comes out that [the alley] ends onto [what, as a result of the building, has become] the side of the yard.

7 An alley is only made permissible with a [single] post or a beam if it has houses and courtyards opening into it, it be longer than four ells and its length be more than its width. But an alley the length of which is like its width is surely [considered] a courtyard; so it is only made permissible with two posts in both directions - each post being of the smallest [width] - or with a board four [handbreadths wide] from one direction.

8 A courtyard the length of which is more than its width is surely like an alley; so it is permitted with a [single] post or a beam. But an alley into which houses and courtyards do not open, such as if there is only one house or one courtyard on it; and likewise an alley the length of which is not [minimally] four ells - is only made permissible with two posts or a board of four [handbreadths] and a bit.

9 An alley that does not have a width of three handbreadths does not need a post or beam to make it permissible to carry in the whole thing. As anything less than three [handbreadths] is like it is joined [together]. Even though it is permitted to carry in an entire alley that is made permissible with a beam, one who throws from it to a public domain or from a public domain into it is exempt. For a beam is made as a marker (so it does not make the alley into a full-fledged private domain). But if it is made permissible with a post, one who throws from it to a public domain or from a public domain into it is liable. For a post is surely like a partition in the fourth direction (making it into a full-fledged private domain).

10 How can we render fit [the area] between two walls, with people walking between them, in the public domain? One makes doors on this [side] and doors on that [side]. And afterwards a private domain is made between them. And one need not lock the doors at night, but they have to be fit to be locked. [Hence] if they were submerged in the dirt, he must clear them and fix them to be locked. But the outline of an entrance, a post or a beam are not effective to render a public domain fit [to change its status and permit carrying].

11 It is permissible to carry in an alley under the beam or between the posts. To what are these words applicable? When it is adjacent to a public domain. But if it is adjacent to a karmelit, it is forbidden to carry under the beam or between the posts until one makes another post within the opening. For 'a type has found its own type and is awakened' (meaning that since the area under the beam or between the posts and the karmelit are both areas undefined by the Torah, the former takes on the identity of the latter).

12 We may make posts with anything, even with something living, and even with that from which it is prohibited to benefit. [Hence] an actual idol or tree-god (asherah) that one made into a post is fit, since its [required] thickness is the smallest amount (such that the requirement to destroy it does not impinge upon any need for a horizontal dimension). The height of the post must be ten handbreadths, [but] its width and thickness is the smallest amount.

13 We may make a beam from anything, but not from an asherah, since the width of a beam has a [requisite] measure. And any [requisite] amount is forbidden [to come] from an asherah, whereas the width of a beam is no less than a handbreadth - [though] its thickness is the smallest amount. But it must be sturdy [enough] to hold an ariach which is half a brick of three handbreadths by three handbreadths. And that which holds up the beam must be sturdy [enough] to hold the beam and a half brick.

14 How [large] may the entrance of the alley be in order for a post or a beam to be sufficient to render it fit? Its height may not be less than ten handbreadths nor more than twenty ells and its width than ten ells. To what are these words applicable? When it did not have the outline of an entrance. But if it had the outline of an entrance, it is permissible - even if it was higher then a hundred ells or less than ten [handbreadths] or its width was a hundred ells.

15 Likewise if the beam of the alley had a relief or a drawing that all would look upon, it is fit even though it is above twenty ells. For a beam is made as a marker; and if it was above twenty, it would not be noticeable. But if there was a relief or a drawing on it, [people] would look upon it - and it would [thereby] come out to be a marker [nevertheless].

16 An alley the height from the ground to the bottom of the beam of which is twenty ells, but the thickness of the beam is above twenty, is fit [to allow carrying within it. If] it was higher than twenty and one comes to reduce [this] with a beam that he places below, its width must be a handbreadth, like the beam [above]. If its height was less than ten [handbreadths], he may hollow out an area of four by four ells [in the ground] and go downwards enough to complete the ten.

17 [In a case when] a breach was made in [the alley's] side towards its head: If a board of four handbreadths remains standing at the head [of the wall that has been breached], it is permissible [to carry]. And that is when the breach is no more than ten [ells]. But if a board of four does not remain, it is forbidden unless the breach was less than three [handbreadths]. As anything less than three is like it is joined [together].

18 [In a case when] the alley is completely breached to a courtyard and the courtyard is breached opposite [the alley] to the public domain, it is surely forbidden because it is an open alley. But the courtyard is permissible. For a courtyard in which the public treads and enter on this [side] and exit on that [side] is surely a full-fledged private domain.

19 [In the case of] an alley that has paths on this side and paths on the other side that are found to be open to the public domain: Even though they are not opposite each other, each one is surely an open alley. How can we render [such an alley] fit? One makes the outline of an entrance for each and every one of the paths on one side, and likewise at the large entrance [at the front of the alley]; and he makes a post or a beam for each and every one of the paths on the other side.

20 [In the case of an] alley one side of which is long and one side of which is short, one places the beam across from [the end of] the short [side. If] one places a post in the middle of an alley: It is permissible to carry in the inner [section] which is from the post inwards; but the outer half - which is from the post outwards - is forbidden.

21 [In a case of] an alley that is twenty ells wide, one may make a board ten handbreadths high [going back into the alley] a distance of four ells, which is the requisite size of an alley, and place it in the middle; and it comes out to be like two alleys the entrance of each of which is ten ells. Or he can go a distance of two ells from [one end] and put up a board of three ells and go a distance of two ells from [the other end] and put up a board of three ells; and it comes out that the entrance of the alley is ten ells, whereas the sides are surely as if sealed. For what is standing [at the ends] (the three ells) is greater than what is breached (the two ells).

22 A post that extends from the wall of the alley is fit. And a post that was put up for itself (and not to render the alley permissible) is fit if they relied upon it before Shabbat. And a post that appears as a post inside, but does not appear as a post outside; or it appeared as a post outside, but appears flat inside and as if there was no post there - is surely considered to have the status of a post. A post that is raised three handbreadths from the ground or distanced three from the wall does not do anything (is invalid). But [if] less than three, it is fit. As anything less than three is like it is joined [together]. A very wide post - whether its width was less than half the width of the alley or whether its width was half the width of the alley - is fit and considered to have the status of a post. But if it was more than half of the width of the alley, it is considered to have the status of 'more [of the wall] is standing than breached' (and the alley is permissible for that reason).

23 [In the case of] a beam over which one draped a mat, [the mat] surely nullifies it, since it is no [longer] recognizable. Hence if the mat was removed three or more handbreadths from the ground, it is not a partition. [If] one planted two pegs into the [ends of the] alley walls outwards and placed a beam on top of them, he has not done anything. For the beam has to be on top of the alley, not near it.

24 [In the case of] a beam that protrudes from [one] wall, but does not touch the second wall; and likewise two beams - one protruding from this wall and the other protruding from that wall - that do not touch each other: If [the gap] is less than three [handbreadths], he need not bring another beam. If [the gap] between them was three, he needs to bring another beam.

25 Likewise [in a case of] two matching beams [but] there is not enough in this one to hold an ariach and there is not enough in that one to hold an ariach: If there is enough in both of them [together] to hold an ariach, there is no need to bring another beam. [If] one was above and one was below, we look at the top one as if it was below and the bottom one is if it was above (such that they be even) - so long as the top one is not above twenty [ells] and the bottom one is not below ten [handbreadths]; and there not be three handbreadths between them when we see it such that the higher one was lowered and the lower one raised to be even until one was across from the other.

26 [If] a beam was bent, we look at it as if it was straight; round, we look at it as if it were square. And if there were three handbreadths in its circumference, there is a handbreadth in it width. [If] a beam was within an alley but it bent outside of the alley, or it bent above twenty [ells] or below ten [handbreadths], we look at the whole [beam] as if the bend was removed and [only] its two ends remained - if there was not three [handbreadths] between this [end] and that, he need not bring another beam; but if not, he needs to bring another beam.

27 [In the case of] a well [around] which one made eight boards from the four corners - two boards connected in each corner - they are surely a partition. And even though the breach is larger than what is standing in each and every direction; because the four corners are standing, it is surely permissible to fill [water] from the well and give a beast to drink. And how much is the height of each of these boards? Ten handbreadths. And its width? Six handbreadths. And between every board [in one corner] and board [in the next corner]? Like the fill of two teams of four cattle each, one entering and one exiting. The measure of this width is no larger than thirteen ells and a third.

28 [In a case] in which in the place of one of the corners or [even] in each corner of these four, there is a large stone, a tree, a mound with an incline of ten [handbreadths] within four ells, or a bundle of reeds - we look to all of it as if it were divided; and so long as there is one ell on this [side] and one ell on that [side] at a height of ten [handbreadths], it is considered to have the status of a corner that has two boards. [In a case of] five reeds and there is not three [handbreadths] between [any of them], but there is [a total] of six handbreadths on this [side] and six handbreadths on [that] side - they are considered to have the status of a corner that has two boards.

29 It is permissible to make these four corners close to the well, so long as the head and most of a cow would [fit] inside the boards when it drinks. And even though one [might] not be holding the head of the animal together with the vessel which holds the water (such that he may follow the animal outside of the boards with the vessel) - since the head and most of it is inside, it is permissible even for a camel. [But if] they were closer than this, it is forbidden to water even a goat that is totally inside from it. And it is permissible to make them a little further. But this is so long as one adds straight boards that we place in each and every direction, so that there not be more than thirteen ells and a third between a board and its fellow.

30 They only allowed these boards in the Land of Israel for the livestock of the festival pilgrims. And it is [limited] to a living public spring. But in other lands, a man must go down to the well and drink, or make a partition with a height of ten handbreadths surrounding the well - and [then] he may stand within it and draw [water] and drink. But if the well was very broad, such that one cannot go down to it, he may surely draw and drink between the boards (the above leniency of the boards would then also apply).

31 Likewise, we may not draw from a public pit of water or a private well (spring) - even in the Land of Israel - unless they made a partition ten handbreadths tall around it.

32 [In the case of] one who fills [water] for his animal between the boards, he may place it in a vessel in front of [the animal]. But if there was a manger - the head of which protrudes between the boards and it was ten [handbreadths] tall and four wide - he may not fill [water] and place it in front of it; lest the manger get ruined and he take the pail out to the manger, and from the manger to the floor of the public domain. Rather he fills and pours it [on the ground] and [the animal] drinks on its own.

33 One who throws from a public domain to between the boards is liable. Since there is a full-fledged partition with a height of ten [handbreadths] and more than four by four [handbreadths] and the square is recognizable and visible, everything between them becomes a private domain. And [this is so] even if it was in a glen without a well between them - since there is a board from here and a board from there in every direction. And even [if] the public was treading and passing through the boards, the partitions are not nullified. And they are surely like courtyards, such that the public treads in them - and [yet] one who throws into it is liable. And it is permissible to give an animal to drink between them if there is a well between them.

34 [In the case of] a courtyard the head of which protrudes between the boards, it is permissible to carry from within it to [the area] between the boards, and from between the boards to within it. [But] if there were two courtyards, they are forbidden until they make an eruv (which renders it all into one domain). [If ]the water dried up on Shabbat, it is forbidden to carry between the boards; as they are only considered a partition to carry within it on account of the water. If water arrived there on Shabbat, it is permissible to carry between them - as any partition formed on Shabbat is [still] called a partition. It is forbidden to carry in an alley, the beam of which or the post of which was taken away on Shabbat - even [when] it is open to a karmelit.

35 It is permitted to carry throughout a veranda in a glen - even though it [only] has three partitions and a roof. For we see it as if the edge of the roof descends and seals the fourth direction. And one who throws from a public domain into it is exempt - just as one who throws into a closed lane that has a roof. [In the case of] a house or courtyard the corner of which is breached across ten ells, it is surely forbidden to carry in all of it. Even though any breach up to ten ells is like an entrance [and so, permissible], we do not make an entrance in a corner. But if there was a beam above there - over the length of the breach - we see it as if it descended and sealed it; so it is permitted to carry in the whole thing. And this is so long as [the beam] is not diagonal.

36 The fingerbreadth that we measure with in every place is the width of the thumb of the hand. And a handbreadth is four fingerbreadths. And every ell mentioned in every place - whether regarding Shabbat or regarding a sukkah or forbidden mixtures - is an ell of six handbreadths. Sometimes we measure with an ell of six handbreadths pushing against each other; and sometimes we measure with an ell of six handbreadths that are expansive and spaced out. And this and that are to be stringent. How is that? The depth of an alley is four expansive ells, but its height is twenty narrow ells; the width of a breach is ten narrow ells. And it is similar to [these examples] concerning a sukkah and forbidden mixtures.

1 One who transports something from a private domain to a public domain or from a public domain to a private domain is only liable when he transports a [requisite] amount that is useful for something. And these are the [requisite] amounts for transporting: [Regarding] one who transports human food, it is like a dried fig-bulk. And [different foods] combine with one another. And that is when there is a dried fig-bulk from the food itself, besides the peels, the pits, the stems, the bran and the coarse bran.

2 Enough wine for the quarter of a reviit; but if it congealed, it is a kazayit (the bulk of a large olive). Enough milk of a pure animal [in order for a person to take one] swallow; enough milk of an impure one to treat one eye. Enough woman's milk or egg white to put into a bandage. Enough oil to rub the small toe of a one-day old infant. Enough dew to pound a salve. Enough salve to have it pounded in water. And enough water to wash the surface of a mortar. Enough honey to put on the top of a sore. Enough blood or any other liquid or any waste water to be a reviit.

3 Straw from grain is like the mouthful of a cow. Straw from legumes is like the mouthful of a camel. But if one selected legume straw to feed it to a cow, it is like the mouthful of a cow - for eating under duress is [still] considered eating. An ear of grain is like the mouthful of a goat. Grass is like the mouthful of a goat. [Regarding] garlic leaves and onion leaves: If they are fresh, it is like a fig-bulk, because they are human foods; but [if] dry, it is like the mouthful of a lamb. And [two substances] do not combine together for the stricter [amount] among them; but they combine for the lenient among them. How is this? If one selected straw of grain and of legumes: If there is like the mouthful of a cow between the two of them, he is exempt; like the mouthful of a camel, he is liable. And likewise all that is similar to it concerning Shabbat.

4 [Regarding] one who transports wood, it is enough to cook a fig-bulk of a beaten egg in oil on a pan. [Regarding] one who transports a reed, it is enough to make a quill that reaches the tops of his fingers. But if it was thick or crushed, its measure is like wood.

5 [Regarding] one who transports a spice, it is enough to spice an egg; and they combine together. Pepper is a minimal amount. Tar is a minimal amount. A substance with a good smell is a minimal amount. A substance with a bad smell is a minimal amount. Good purple dye is a minimal amount. A virgin rosebud is one. Types of hard metals, such as bronze and iron, are a minimal amount. Of ashes of the altar, stones of the altar, worm-eaten scrolls or their handkerchiefs, it is a minimal amount, since they are [all] stored in genizah. A coal is a minimal amount; but one who transports a flame is exempt.

6 [Regarding] one who transports garden seeds that are not eaten by humans, their measure is less than a fig-bulk. Of cucumber seeds, it is two; and of squash seeds, it is two. Of Egyptian beans, it is two. [Regarding] one who transports bran, it is enough to place on the tip of a goldsmith's crucible. [Regarding] one who transports coarse bran: If it is to eat, its measure is like a fig-bulk; for an animal, its amount is like the mouthful of a goat; to dye, it is enough to dye a small garment. The berries of shrubs and carobs: Before they become sweet, it is like a fig-bulk; but from when they become sweet, it is like the mouthful of a goat. But arum, mustard, lupine and all other pickled plants is like a fig-bulk - whether they have become sweet or whether they have not become sweet.

7 [Regarding] one who transports [date] pits: If it is to eat, it is five; if it is for fuel, it is surely like wood; if it is for adding; it is two; and if it is for planting it is two. [Regarding] one who transports hyssop: [If it is for] an animal, it is like the mouthful of a goat; for wood, it is like the amount for wood; and for sprinkling, it is like the [requisite] measure for sprinkling.

8 [Regarding] one who transports nutshells, pomegranate peels, safflower, madder and other dyes, it is enough to dye a small garment like a hairnet that girls place on their head. Likewise, [regarding] one who transports forty day old urine, Alexandrian natron, lye, cimolian earth, potash and all other detergents, it is enough to dye a small garment like a hairnet. [If] one transported soaked herbs, it is enough to dye a sample for the shuttle with them.

9 [Regarding] one who transports ink upon a quill, its measure is enough to write two letters from it. But if he transported the ink by itself or in an inkstand, it needs to be more than this in order that there be enough that would sit on the quill to write two letters. [If] there was enough in the inkstand for one letter and on the quill for one letter, or in the ink by itself for one letter and on the quill for one letter - this is surely a doubt. [If] one transported [the ink of] two letters and wrote them as he was walking, he is [still] liable - their writing is their being put down. [If] he transported one letter and wrote it, and went back to transport a second letter and wrote it, he is exempt - as he is already missing the first letter [in this act].

10 [Regarding] one who transports blue eye shadow - whether for medication or for ornamentation - it is enough to apply to one eye. But in a place where it is their way only to apply it to both eyes for ornamentation and he transported it for ornamentation, it is not until he transports enough to apply to both eyes. Tar and sulfur is in order to make a hole. Wax is in order to place over a small hole. Glue is in order to put on top of a board. Fat is enough to smear under a sela-coin sized pancake.

11 [Regarding] one who transports earth, it is enough to make the seal of a letter. Manure or fine sand is enough to fertilize a leek. Coarse sand is enough to to mix with a full spoon of plaster. Clay is enough to make the tip of a goldsmith's crucible. Hair is enough [with which] to mix mud to make the tip of a goldsmith's crucible. Lime is enough to spread on the finger of the smallest of girls. Dust or ashes is enough to cover the blood of a small bird. A pebble of stone is enough to throw at an animal and it will feel [it] - and that is the weight of ten zuz. Pottery is enough to hold a reviit.

12 [Regarding] one who transports a rope, it is enough to make the handle of a box. Reed grass is enough to make a loop for [hanging] a sifter or a sieve. Palm fronds is enough to make a handle for an Egyptian basket. Palm bast is enough to place on the opening of a small funnel [as a filter] for wine. Soft fabrics is enough to make a ball [the size of] a nut. A bone is enough to make a large spoon. Glass is enough with which to scrape (sharpen) the top of a bobbin or until it can split two threads at the same time.

13 One who transports two threads from a horse's tail or from a cow's tail is liable. [If] one transported one hard one from a pig, he is liable. The shoots of a palm - and they are the fibers of the tree - are two. The hard branches of a palm - and they are the scales of the branches - is one. Of cotton, coarse silk, the wool of camels, rabbits or animals or anything else that that is spun - it is enough to spin a thread of four handbreadths. [Regarding] one who transports some clothing, some sackcloth or some leather - their measure for transporting is the same as their measure for impurity: A garment three handbreadths by three; sackcloth four by four; and leather five by five.

14 [Regarding] one who transports leather that has not been processed at all and is still soft, its measure is enough to guard a small weight, the weight of which is a shekel-coin. [If] it was salted but not yet processed in flour or gallnuts, its measure is enough to make a charm. [If] it was processed with flour but not yet processed with gallnuts, its measure is enough to write a divorce bill upon it. When its processing is finished, its measure is five by five.

15 [Regarding] one who transports processed parchment (which can be used for tefillin), it is enough to write the section of Shema (the smallest section in the tefillin) upon it, until "and upon your gates." Dukhsustus is enough to write [the text of] a mezuzah upon it (as one may not use it for tefillin). Paper is enough to write two letters in a tax collectors' receipt - which are bigger than our letters. One who transports a tax collector's receipt is liable, even if he has already shown it to the tax collector and passed him; as it is surely a proof forever. [Regarding] one who transports a paid deed or worn out paper, it is enough to wrap a small flask of perfume. But if there is enough in its white part to write two letters of a tax collector's receipt, he is liable [even with a smaller piece].

16 One who transports a beast, an animal or a bird is liable, even though they are alive. But a living person is not [considered] a load. However if one was tied up or sick, the one who carries him is liable. And a woman can help her child walk when he [is able] to pick up one [foot] and put down the [other].

17 One who transports an infant with a purse suspended around his neck is liable on account of the purse. As the purse is not ancillary to the child. But if he transports an adult, he is exempt - even if he is dressed with his vessels, and his rings are on his hand. As it is all ancillary to him. [If, however,] his vessels were folded upon his shoulder, one who carries him is liable.

18 [Regrading] one who transports a live locust, it is a minimal amount; a dead one is like a fig-bulk. A bird of the vineyard (a type of locust) is a minimal amount - whether alive or dead - since they are stored for medication. Likewise with anything similar to it. The measure for transporting a corpse, an [animal] carcass and a creeping animal is like the measure for their impurity: A dead body and a carcass are a kezayit; a creeping animal is like a lentil-bulk.

19 [If] there was exactly a kezayit there, and he transported half a kezayit, he is liable. For his actions were useful in that he reduced the amount [left over] from [having the requisite size] to transmit impurity. But if he transported half a kezayit from a kezayit and a half, he is exempt. And likewise anything that is similar to this with the other impurities.

20 To what are these words applicable, that he is only liable for transporting its [requisite] amount? When he transported without specification. But one who transports to sow, for medication, to show a sample of it or anything that is similar to it is liable with a minimal amount.

21 [In a case of] one who stores something for seeding or medication or for a sample and forgot why he stored it, and [then] transported it without specification - he is liable with a minimal amount. For [it is considered like] he transported it with his original intention. But other people are only liable with its [requisite] amount. [If, however,] the one who transported it already threw [it] into the storeroom - even if its place [there] is recognizable - his original thought is nullified. Hence if he went and brought it back in, he is not liable until he brings it in according to its [requisite] amount.

22 [Regarding] something which is not the way of people to store and is not fitting to be stored - such as menstrual blood - if one stored it and transported it, he is liable. But other people are exempt for it. For we are only liable for the transport of something fit to store and the likes of which is [actually] stored.

23 One who transports half the [requisite] amount is exempt. Likewise anyone who does half the amount of any one of the forbidden types of work is exempt. [If] he transported half the amount and placed it down and went back and transported the other half, he is liable. But if he already lifted up the first half before he placed the second half down, it is as if it was burned up; so he is exempt. [If] he transported half the amount and placed it down and [then] transported the other half and passed it within three [handbreadths] over the first, he is liable. For one who passes [something] over is as if he places it down on something. But if he threw it, he is not liable until it rests upon something there.

24 One who transported half the amount and went back and transported [another] half of the amount to the same domain in one forgetful spell is liable. [But in a case wherein] it was to two domains: If there is a domain for which he would be liable in between them, he is exempt. [However, if] there was a karmelit between them, they are [considered to be] like one domain; so he is a liable for a sin-offering.

25 One who transports less than a [requisite] amount but it swells before he puts it down and becomes [such an] amount; and likewise one who transports a [requisite] amount but it shrinks before he puts it down and becomes less than [such] an amount, is exempt.

26 One who transports a fig-bulk to eat and it shrunk before [it] was put down, but he [reconsidered] about it to sow it or to use it medicinally - which does not require a [requisite] amount - he is surely liable in accordance with his thought at the time that [it] was put down. One who transports less than a fig-bulk to sow but before he put it down, [reconsidered] about it to eat [it], is exempt. However, if it swelled before [it] was put down and it became like a fig-bulk before he reconsidered about it to eat [it], he is liable. For even if he did not [reconsider], he would have been liable for his [original] thought of transporting.

27 [In the case of] one who transports a fig-bulk and it shrinks but then swells before [it] is put down, it is certainly a doubt whether [the prohibition] was overridden or not overridden. [If] one threw a kazayit of foods into an impure house and this kazayit complemented the foods that were there - and the whole thing [thus] became [the requisite amount of] a kabeitsah - there is certainly a doubt whether he is liable for the kazayit on account of completing the amount with regard to impurity or he is not liable.

28 One who transports less than a [requisite] amount is exempt, even if he transports it in a vessel. For the vessel is ancillary to it, since his intention was not to transport the vessel but rather to transport what is in it - and it surely did not have the [requisite] amount. Hence if one transported a living man - who was not tied up - in a bed, he is also exempt for the bed. For the bed is ancillary to [the man]. And likewise anything that is similar to this. One who transports a peddler's box - even though there are many types of things in it; and even if he transported [these things] in his palm - is only liable once. It is one case of transporting.

1 We may not go out (to a public domain) with any vessels of war on Shabbat. But if one did go out with them: If the vessels were in the way of clothing - such as armor or a helmet or boots upon his feet - he is certainly exempt. But if he went out with vessels that were not in the way of clothing - such as a spear, a sword, a targe or a (triangular) shield - he is certainly liable.

2 We may not go out with a spiked shoe, which was spiked to strengthen it. And even on holidays did they decree that we should not go out with it. But it is permissible to go out with a belt that has pieces of gold and silver affixed to it - as do kings. For it is an ornament; and anything that is an ornament is permissible. And that is when it is not loose, lest it fall in the public domain and he come to carry it [back].

3 A ring with a seal upon it is a man's ornament, and not a woman's ornament. But one without a seal upon it is a woman's ornament, and not a man's ornament. Hence a woman that went out with a ring that has a seal upon it and a man who went out with a ring that does not have a seal upon it are liable. But why are they liable? They surely transported them not in the ways of the ones that transport them - as it is the way of a man to only transport a ring on his finger which is fit for him, and likewise of a woman to only transport upon her finger a ring that is fit for her! Because sometimes the man gives his ring to his wife to store it at home and she places it on her finger at the time that she carries it. Likewise, a woman gives her ring to her husband to fix it with a craftsman and he places it on his finger at the time that he carries it to the store. And it [thus] comes out that they transported them according to the way that they [themselves] transport them. And hence they are liable.

4 A woman may not go out with a ring that does not have a seal upon it - even thou it is her ornament - lest she take it off in a public domain to show it to her friends in the way that women always do. But if she went out, she is exempt. However a man is permitted to go out with a ring that has a seal upon it - as it is an ornament and it is not his way to show [it]. But all of the people have become accustomed to not go out with a ring at all (on Shabbat).

5 A woman that went out with a perforated needle on Shabbat is liable, but a man is exempt. And a man that went out with an unperforated needle on Shabbat is liable, but a woman is exempt - as it is an ornament for her, and it is only prohibited [as] a decree lest she show [it] to her friends. This is the general rule: Anyone that goes out with something that is not an ornament for him nor in the way of clothing, and transported it in the way that the thing is transported, is liable. And anyone who goes out with something that is an ornament for him but was loose and it is possible that it would quickly fall such that he would carry in a public domain; and likewise a woman that went out with jewelry the way of which is to remove them and show them - they are certainly exempt (though it is forbidden to do so). And everything that is an ornament and does not fall and it is not its way to be shown is permissible to be taken out. Hence we may go out on Shabbat with a bracelet that we place on the forearm or [an anklet] on the calf that is clinging to the flesh and does not slip off. And likewise anything that is similar to this.

6 A woman may neither go out with strings of wool, nor with strings of flax, nor with strips tied to her on her head, lest she removes it at the time of immersing and [so] carry it in a public domain. Nor with a headplate that rests between her eyes, nor with 'jaws of gold' that descend from the headplate to her jaws, when they are not sewn together. Nor with a crown of gold that is resting on her head nor with chains that girls go out with so that they will not take large steps, such that they will not spoil their hymen. All these are forbidden to go out with on Shabbat, lest they fall and she carry them in her hand.

7 A woman may neither go out with a katla on her neck, nor with noserings, nor with a flask of perfume that is fixed to her forearm. Nor with a small round purse into which we put fragrant oil - and that is called a kovelet. Nor with a wig of hair that lays upon her head in order that she appear to have much hair. And not with a wool cap that surrounds her [head] in front of her. Nor with a tooth that rests in her mouth in place of a tooth that fell. Nor with a gold tooth that rests over a black or red tooth among her teeth. But a silver tooth is permitted, as it is not recognizable. All these are forbidden to go out with on Shabbat, lest they fall and she carry them in her hand, or she remove and show [it] to her friends.

8 Anything that the Sages forbade to take out to a public domain is forbidden to take out in a courtyard without an eruv except for a cap and a wig of hair. [The latter] are permissible to go out with in a courtyard without an eruv in order that she not repulse her husband. And one who goes out with a flask of perfume that has no perfume at all is liable.

9 A woman may go out with strings of hair tied to her on her head, since water goes through them and they do not divide (between her and the water) - so she does not remove them if she [requires] immersion, such that we should make a decree lest she carry them in a public domain - whether the strings were hers or her friend's or an animal's. And an older woman should not go out with that of a young woman, as it is an enhancement for her - lest she remove and show them to her friends. But a young woman may go out with the strings of an older woman. And [a woman] may go out with anything woven on her head.

10 A woman may go out with strings [around] her neck, as they neither choke her nor divide (between her and the water). But if they were colored, they are forbidden - lest she show them to her friends. And a woman may go out with a tiara; as only an important woman would go out with it, and it is not the way [of such a woman] to remove and show [it]. And she may go out with a headplate and with 'jaws of gold' when they are sewn into the hair net that is on her head so that they do not fall. Likewise anything that is similar to these.

11 A woman may go out with padding in her ear, and that is so long as it is tied to her ear; and with padding in her shoe, and that is so long as it is tied to her shoe; and with padding that she affixed for her menses - even though it is not tied. And [the latter is permissible] even if she made a handle for it; as if it falls, she will not carry it due to its being disgusting.

12 And she may go out with pepper or a grain of salt or with anything that she puts into her mouth because of bad breath. But she should not put them [in her mouth] on Shabbat at the outset. Women may go out with twigs in their ears (that keep holes for earrings open) and with veils [around] their necks or on their clothes or with a shawl that is fastened. And she may fasten [it] at the outset on Shabbat with a stone or a nut and go out. But she may not make a ruse and fasten it with a nut to take it out for her young child. Likewise, she should not fasten with a coin at the outset, as it is forbidden to move it. But if she fastened [it with it before Shabbat], she may go out with it.

13 One may go out with a twig in his teeth or in his shoe to the public domain. But if it falls out, he should not replace [it]. And with padding or a sponge over a wound, so long as he does not tie a string or a cord over it. For a string and a cord have [a distinct] importance to him and are not useful for the wound. And he may go out with a garlic peel or an onion peel upon a wound or a dressing on top of a wound, and he may tie it and untie it on Shabbat. And with a bandage or an emollient or a plaster on top of a wound; and with a coin on top of a callus, and with a locust's egg, a fox's tooth and the nail of one crucified (which were understood to have medicinal properties). And with anything that we drape for healing - and that is when the physicians say it is useful.

14 A woman my go out with a preservation stone or the counterweight of a preservation stone - that has been examined and weighed - (both of which are meant to prevent a miscarriage). And not only a pregnant woman, but even other women – lest she become pregnant and have a miscarriage. And we may go out with an expert charm. And which is an expert charm? One that has healed three people or was made by someone who has healed three people with other charms. But if one went out with a charm that is not expert, he is exempt – since he took it out by way of clothing. And likewise one who went out [adorned] with tefillin is exempt.

15 One who has a wound on his foot may go out with a shoe on his [other] healthy foot. But if he does not have a wound on his foot, he may not go out with a single shoe. And an infant may not go out with a large sandal, but he may go out with a large cloak. And a woman may not go out with a loose sandal, nor with a new shoe with which she did not go out for an hour while still day (before Shabbat). And one missing a leg may not go out with his stub. We do not go out with wooden shoes on Shabbat, because they are not the way of clothing. But if they go out [with any of these], they are exempt.

16 One may go out with a toupee or combed wool that are on the heads of people with scabs. When? When he has dyed them (in oil) and tied them; or if one went out them for an hour while still day (before Shabbat). But if he has not done a [preparatory] act to them and has not gone out with them before Shabbat, it is forbidden to go out with them.

17 We may go out with thick sackcloth, with drapes, with a thick sagum and with a chamilah on account of the rain; but not with a box, a container or a mat on account of the rain. If they were soft and thin, it is permissible to take out a pillow or a bedspread resting upon one’s head in the way of clothing on Shabbat. But if they were hard, they are like a load and [so] forbidden.

18 We may go out with bells that are woven into clothing. And a slave may go out with a clay seal upon his neck but not with a metal seal, lest it fall and he carry it. One who wraps himself with a tallit and folds it on both sides into his hand or upon his shoulder: If he intended to gather its corners so that it not tear or get dirty, it is forbidden; but if he gathered them to enhance his appearance through [this] - as is the custom of people [so] dressed - it is permissible.

19 One who goes out with a tallit (completely) folded on his shoulder is liable. But he may go out with a kerchief on his shoulder, even though there is no string tied to his finger (so that it not fall). However it is forbidden to go out with any kerchief that does not cover one's head and most of him. If [one had] a short scarf that is not wide, he must tie its two ends below the shoulders; and it comes out to be like a belt, so it is permissible to go out with it.

20 It is permissible to wrap oneself in a tallit that has loose ends on its edges – even though they are long strings and even though they [do not add to] the beauty of the tallit - because they are nullified with relation to the tallit and he is not concerned whether they be there or not be there. Hence one who goes out with a tallit that is not properly adorned with tsitsit (ritual fringes) is liable, on account of their having [a distinct] importance to him – and his mind is upon them until he completes their lack and they are turned into tsitsit. But it is permissible to go out with a tallit that is properly adorned with tsitsit - whether by day or by night (even though the commandment of tsitsit only applies to the day and not to the night). For finished tsitsit are not a load, but are surely the beauty of the garment and its ornamentation - like the wool stripe and that which is similar to it. As if the strings of the tsitsit of a tallit that is properly adorned with tsitsit were a load, even one who would go out with them during Shabbat day would be liable – as no positive commandment that does not have [a penalty of] excision] overrides Shabbat.

21 A tailor should not go out with a needle pinned to his clothing on Shabbat; nor a carpenter with a twig (used in his trade) in his ear, nor a weaver with a sample in his ear, nor a comber with a cord [around] his ear, nor a moneychanger with a dinar-coin on his neck, nor a dyer with a sample in his ear. But if he went out, he is exempt – even though it is the way of his craft – on account of his not transporting it in the way of those that transport [it].

22 A zav (someone suffering from an unusual genital emission) who went out with his receptacle is liable; as the way of this receptacle is to only be transported in this way. And [this is the case] even though he does not need it for the carrying (which is the forbidden type of work here) itself, but rather so that his clothes not get soiled; as one is liable for a type of work in which he does not need the work itself.

23 [In the case of] one who finds tefillin on Shabbat in the public domain, [what should] he do? He should wear them in their way - he places the arm tefillin on his arm and the head tefillin on his head, enters the house and removes them. And he should repeat [this] and wear a second pair and remove them [and so forth], until he brings them all into [his house]. But if there were many, such that there was not enough [time] left in the day to bring them all in, in the way way of clothing; he should surely [wait] over them [until] dark and bring them in at the conclusion of Shabbat. However if it was during the time of [an anti-Jewish] decree such that he is afraid to sit and watch them until the evening because of the Kuthites (gentiles), he covers them in their place, leaves them and goes on.

24 [If] he was afraid to [wait] over them [until] dark because of robbers, he should take them all together and move them repeatedly less than four ells; or give them to his fellow within four ells, and his fellow to his fellow - until it reaches the outer courtyard [of the habitation]. To what are these words applicable? When they had their straps in them and they were tied with tefillin knots; as [in that case] they were certainly tefillin. But if they do not have their straps tied to them, we are not responsible for them.

25 One who finds a Torah scroll should sit and guard it and [wait] over them [until] dark. But in [a situation] of danger, he leaves it and goes on. However if there was rain falling (when there is no danger), he wraps himself with the parchment and then covers it [with another garment] and enters [his home] with it.

On Friday, shortly before nightfall, a tailor should not go carrying a needle in his hand, nor should a scribe [go out carrying] his pen, lest he forget and transfer it on the Sabbath. A person is obligated to check his clothes on Friday before nightfall, lest he forget something in them and [inadvertently] transfer it on the Sabbath. It is permissible to go out wearing tefillin on Friday shortly before sunset. Since a person is obligated to touch his tefillin at all times, there is no possibility that he will forget them. If a person forgets and goes out to the public domain [wearing] tefillin, [when] he remembers the tefillin on his head, he should cover his head until he reaches his home or the house of study.

It is forbidden to transfer a burden on an animal on the Sabbath, as [Exodus 23:12] states, "[On the seventh day, you shall cease activity,] and thus your ox and your donkey may rest." This includes [not only] an ox and a donkey, but all animals, beasts, and fowl. Although a person is commanded to have [his animals] rest, he is not liable [for causing them to work], for the prohibition is derived from a positive commandment. Therefore, a person who directs his animal [while] it is carrying a burden on the Sabbath is not liable.

Behold, there is [also] an explicit prohibition in the Torah [against working with an animal] as [Exodus 20:10] states: "Do not do any work on the Sabbath. [This includes] you, your son, your daughter, your servant, your maidservant and your beast." [This means that one should not perform forbidden labors such as] plowing and the like [together with an animal]. Since this is a prohibition which is punishable by death, [its violation does not incur] lashes.

It is forbidden for a Jew to lend or hire a large animal to a gentile so that the latter may perform work with it on the Sabbath, since [the Jew] is commanded to have his animal rest. Our Sages forbade selling a large animal to a gentile, lest one come to lend or hire [an animal to work on the Sabbath]. A person who makes such a sale is penalized and is required to repurchase the animal, even if this requires paying ten times its worth. Even an animal that is injured should not be sold [to a gentile]. It is, however, permitted to sell [an animal to a gentile] through a broker, since a broker neither lends nor hires [beasts].

It is permitted to sell a gentile a horse, since a horse is used only for human transportation and not for transporting burdens. [Hence, there is no forbidden labor involved, because] "a living entity carries itself." Just as it is forbidden to sell [such an animal] to a gentile, so too is it forbidden to sell it to a Jew who, we suspect, might sell it to a gentile. One may, however, sell [a gentile] a cow for the purpose of slaughter, [provided] he slaughters it in the seller's presence. One should not, however, sell [any animal], even an ox fattened for slaughter, without an explicit condition, lest the purchaser delay and work with it [on the Sabbath in the interim].

In a place where the accepted custom is to sell a small animal to gentiles, one may make such a sale. In a place where the accepted custom is not to make such sales, one should not. In all places, however, a large non-domesticated animal should not be sold [to a gentile], just as a large domesticated animal should not be sold unless one does so via a broker.

[The following rules apply when] a person is on a journey and night falls on Friday, [but] he is not accompanied by a gentile to whom he could give his purse: If he has an animal with him, he should place his purse on [the animal] while it is walking, and when [the animal] desires to stand, he should remove [the purse] from it, so that it will not stand still while carrying [the purse]. [In this manner,] neither the removal of an article from its place, nor placing it down in a new position will have been performed [by the animal]. It is forbidden for him to direct the animal, even with his voice alone, as long as the purse is on it, so that he will not be considered to be directing his animal on the Sabbath. Our Sages decreed that one should not place a purse on an animal on the Sabbath unless one is not accompanied by a gentile.

Although the person is also accompanied by a deaf mute, a mentally incompetent individual, and a minor, he should place his purse on the donkey rather than give to one of these individuals, for they are humans and are members of the Jewish people. If he is accompanied by a deaf-mute and a mentally incompetent individual, and does not have an animal with him, he should give it to the mentally incompetent individual. If [he is accompanied by] a mentally incompetent individual and a minor, he should give it to the mentally incompetent individual. If [he is accompanied by] a deaf-mute and a minor, he may give it to whomever he desires. If he does not have an animal with him, nor is he accompanied by one of these individuals, he should walk [carrying his purse] less than four cubits [at a time]. Even if he has acquired a lost article, he may [move it] by walking less than four cubits [at a time]. [Different rules, however, apply to a lost article that] he has not acquired: If he can linger and wait until nightfall, he should. If not, he may [carry it] by walking less than four cubits [at a time].

It is permitted to lead an animal in the public domain with its reins and its bridle, provided the bridle and reins are appropriate for it - for example, a horse with a neck-ring, a camel with a rope tied to its mouth, a female camel with an iron bit, and a dog with a muzzle. If, however, one took out an animal with a bridle that is insufficient - e.g., one tied a rope in the mouth of a horse - or with a bridle that is excessive, for it would be controlled with a lesser one, - for example one took out a donkey with a horse's neck-ring, or a cat with a muzzle, it is considered to be a burden. For any excessive or insufficient restraint is considered to be a burden.

A person should not tie camels together and lead them. [Moreover,] even when they were tied together on Friday, he should not lead them on the Sabbath. One may, however, gather the ropes [of many camels] in one's hand, provided none of the ropes extends more than a handbreadth outside one's hand and the rope leading from [each] camel's mouth to one's hand is at least a handbreadth above the earth. Why is one prohibited from leading camels that are tied to each other? Because it appears as if he is leading them to the marketplace where animals are sold or used for sport. For this reason, a person should not go out [leading] an animal wearing a bell around its neck, even if its clapper is plugged [so that] it does not produce a sound.

An animal should not go out with a bell [attached to] its coverings, a seal [attached to] its neck, a seal [attached to] its coverings, a strap on its foot, or a ladder on its neck. A donkey may not go out with a saddle-cloth unless it is tied to it on Friday. A camel should not go out with a patch attached to its hump or its tail unless it is tied to both its hump and its tail. A camel should not go out with its foreleg tied to its hind legor its foreleg bound. The same applies to all other animals.

Chickens may not go out with cords, nor with straps on their feet. Rams may not go out with a small wagon under their fat tail. Ewes may not go out with [chips of] wood that are placed in their nostrils so that they sneeze and dislodge the worms in their brains. A calf may not go out with a small yoke [that is placed] on its neck to break [its nature] and accustom it [to bearing a yoke so that later it will wear a larger yoke for] plowing. An animal may not go out with a muzzle placed in its mouth so that it will neither bite nor eat. A cow may not go out with a hedgehog skin on its teats so that crawling animals will not suck from it when it sleeps, nor may it go out with a strap between its horns, regardless of whether it is placed there as an ornament or as a restraint. When a goat's horns are pierced, it may go out with a rope tied to its horns on the Sabbath. If the rope is tied to [the goat's] beard, it is forbidden, lest it tear off and the person carry it in his hands in the public domain. The same applies in all similar situations.

Rams may go out with a wide strap tied against their genitals so that they will not copulate with females, with a hard piece of leather strapped over their hearts so that they will not be attacked by wolves, and with an embroidered cloth that is placed on them to make them more attractive. Ewes may go out with their fat tail tied to their backs, [exposing them] so that rams will copulate with them, or tied downward so that rams will not copulate with them. They may go out covered with a cloth so that their wool will remain clean. Goats may go out with their teats tied so that their milk will dry up. They should not go out, however, [with their teats tied] so that no milk will flow out until they are milked in the evening.

A donkey should not go out [wearing] a saddle even when it is tied upon it on Friday. A horse may not go out wearing a fox's tail or with a scarlet thread between its eyes. An animal should not go out with a feeding bag [attached] to its mouth, nor with metal shoes, nor with an amulet that has not proven its efficacy for an animal. An animal may, however, go out with a bandage placed on a wound, with plates placed on a broken bone, or with a placenta that is hanging from it. We may plug up a bell hanging around its neck and allow [an animal] to stroll with it in a courtyard. Similarly, one may place a saddlecloth on a donkey and allow it to stroll in a courtyard. One may not, however, attach a feeding bag to [an animal] on the Sabbath [even when it will not go beyond a courtyard].

Just as a person is commanded that his animals rest on the Sabbath, so too, he is commanded that his servants and maidservants rest. Although they have the power of thought, and act according to their own volition, [their master] is obligated to watch over them and prevent them from performing [forbidden] labor on the Sabbath, as [Exodus 23:12] states: "Thus your ox and your donkey may rest, and the son of your maidservant and the foreigner may find repose." The servants and maidservants whom we are commanded to have rest [on the Sabbath] are servants that have been circumcised and have immersed themselves [in the mikveh], so that they be granted the status of servants who have accepted the mitzvot that servants are obligated to observe. By contrast, servants who have not been circumcised and have not immersed themselves, but have merely accepted [the observance of] the seven [universal] laws commanded to the descendants of Noach, are considered equivalent to "resident aliens" and are permitted to perform [forbidden] labors for their own sake in public as the Jews may during the week. [The status of] a resident alien is granted only in the era when the Jubilee year is observed. [One might ask:] Since a resident alien may perform [forbidden] labors on his own behalf on the Sabbath, and a convert is considered equivalent to a native-born Jew in all matters, who is referred to with [the term הגר] in the phrase, "and the son of your maidservant and the foreigner [הגר] may find repose"? This refers to a resident alien who is an employee of a Jew, like "the son of [his] maidservant." Such a resident alien may not perform [forbidden] labors on behalf of his Jewish master on the Sabbath.He may, however, perform [such labors] on his own behalf. Moreover, even if this foreigner is a servant [belonging to a Jewish master], [this foreigner] may perform [labors] for his own sake [on the Sabbath].

In the Torah, it states (Exodus 23:12, et. al.), "you shall rest." [Hence] one is obligated to rest even from things that are not constructive labor (melakha). And there are many things that were forbidden by the Sages and deemed a shevut (a restriction decreed by the Sages regarding Shabbat). Some of them are things forbidden because they are similar to constructive labors, and some of them are things forbidden as a decree lest one go from them to [doing] that which is forbidden [and would result in the punishment] of stoning. And these are them:

Anyone who levels indentations [in the ground], behold this one is liable because of plowing. Therefore, it is forbidden to defecate in a clear field on the Sabbath [as] a decree lest he level indentations. The one who clears the storehouse on the Sabbath because he needs it for a matter of commandment, for example, he brings in guests or he establishes a place to study, he does not complete [the cleaning] of the entire storehouse lest he come to level indentations. Mud that is on his feet, he wipes on the wall or on a beam, but not on the ground lest he will come to level indentations. One may not spit ion the ground and trample it with his foot lest he level indentations. But it is permitted to tread on the spit that is on the ground and walk innocently.

Women who play with walnuts and almonds, and things similar to them are forbidden to play with them on the Sabbath lest they will come to level indentations. And it is forbidden to sweep the ground lest one level indentations unless it was paved with stones. And it is permitted to spray water on the ground and there is no concern lest one level indentations in that behold there is no intention for such. We do not rub oil on the ground even if it was paved with stones, and we do not blow on it, and we do not wash it even on holy days of Festivals, and all the more so on the Sabbath, so that one will not act in the way the one acts on an ordinary day and come to level indentations at a time that he acts such in a place that is not paved.

When a courtyard has become soiled in the rainy season, one may bring straw and spread it over [the courtyard]. When a person spreads [the straw], he should not spread it with a basket or with a container, but rather with the underside of the container, so that he will not follow his usual weekday pattern and thus come to level crevices.

A person who waters seeds [that have been planted] is liable for [performing a derivative of the forbidden labor of] sowing. Therefore, it is forbidden to draw water from a cistern using a pulley, lest one draw water for one's garden and one's ruin. On this basis, if a cistern with a pulley is located in one's courtyard, it is permitted to use the pulley to draw water.

A person who detaches [produce or wood] is liable for [performing a derivative of the forbidden labor of] reaping. Accordingly, it is forbidden to remove honey from a beehive on the Sabbath, because this resembles detaching [produce]. We may not climb a tree; [this includes both] a fresh tree and one that has dried out. We may not suspend [articles from] a tree, nor may we lean on a tree. We may not climb a tree before the commencement of the Sabbath [with the intent of] remaining there for the entire day. We may not use any [plant] that is attached to the ground. This is a decree, lest one detach [produce].

Fruits that fell on the Sabbath - it is forbidden to eat them until the going out of the Sabbath - this is a decree lest one pluck [fruit]. A myrtle that is attached - one is permitted to smell it since it has no benefit other than to smell it, and behold its smell is found [even while attached]. But an citron [etrog] or an apple, and anything appropriate for eating is forbidden to smell it while attached [as] a decree lest one cut it off to eat it.

It is forbidden to sit on the roots of a tree that project more than three handbreadths above the ground. If, however, they are less than three [handbreadths above the ground], they are considered as the ground itself. If [the roots] descend from three [handbreadths] above the ground to within three [handbreadths of the ground], it is permitted to make use of them. If they are three handbreadths above the ground [on one side] or if there is a cavity three [handbreadths high below them], it is forbidden to sit on them even when one side [of the roots] is level with the ground.

We may not ride on the back of an animal on Shabbat. It is a decree, lest one will cut off a twig to [prod] it. And we may not suspend [things] on an animal and one may not climb an animal while it is still day [before Shabbat] in order to sit upon it on Shabbat. And we may not lean against the side of an animal. [But leaning on something that is leaning against] the sides of an animal is permissible. One who climbed a tree on Shabbat inadvertently is allowed to come down. [If he did so] knowingly, he is forbidden to come down. And concerning an animal; even [if he climbed on it] knowingly, he should come down because of [the prohibition of] causing pain to animals. And so [too], we may discharge the load from on the back of an animal on Shabbat because of causing pain to animals.

What is implied? If a person's animal is carrying a haversack of grain, [he may unload the animal in an irregular manner; he should insert his head under [the load, so that] it will be shifted to the other side and fall. [The following rules apply when a person] enters [a city] from a journey on Friday night and his animal is carrying a burden: When he reaches the outermost courtyard of the city, he should remove the utensils that may be carried on the Sabbath. Regarding those that may not be carried, he should loosen the ropes that are holding the bags, and allow the sacks to fall. [The following rules apply] if the sacks contain articles that might break. If the sacks are small, one may bring pillows and blankets and place them under them, so that the sacks will fall on the pillows. [This is permitted] because, if the person desires, he could slip the pillows out from under the sacks, since these sacks are small and light. Thus, one has not nullified the possibility of using a utensil prepared for use on the Sabbath. If [the sacks are large and contain] large pieces of glass, one should release the sacks and let them fall. Even if they break, there will not be a great loss, for [such pieces of glass] are intended to be melted down. [Therefore, only] a small loss [will be incurred],and this is of no concern to the Sages. If the sacks are large and contain glass utensils and the like, one should unload the sacks gently. One may not, however, leave them on the animal [for the entire Sabbath], because of the pain the animal [will suffer].

A person who presses fruits together until they become a single entity is liable for [performing the forbidden labor of] collecting food. Therefore, a person whose fruits have been spread throughout his courtyard may collect them by hand and partake of them. He should not, however, place them into a basket or into a container as he does during the week. Were he to follow his ordinary weekday practice, there is the possibility that he would press them with his hands in the container and perform the forbidden labor of collecting food. Similarly, salt or the like should not be collected into a single block, because it appears as if one is collecting food.

A person who extracts [food from raw produce is liable for performing a derivative of] threshing. One who squeezes olives and grapes is liable for extracting. Therefore, it is forbidden to squeeze berries or pomegranates. Since some people squeeze them [for juice] like olives and grapes, [were this to be allowed,] one might come to squeeze olives and grapes. It is, however, permitted to squeeze other fruit - e.g., quince, apples, and crab apples - on the Sabbath, since they are not usually squeezed.

It is permitted to squeeze pickled or cooked foods to soften them. If, however, one's intent is to extract liquid from them, it is forbidden. We may not crush snow, so that liquid will flow from it. One may, however, crush [snow] into a bowl or into a cup. [The following rules apply to] garlic, unripe grapes, and unripe grain that were crushed before the commencement of the Sabbath: If it is necessary that they be crushed [further], it is forbidden to continue crushing them on the Sabbath. If it is necessary that they [merely] be ground by hand, it is permitted to complete grinding them on the Sabbath. Accordingly, it is permitted to continue grinding kernels of grain with a wooden spoon in a pot on the Sabbath after [the pot] was removed from the fire.

One may remove grain from husks in an abnormal manner so that it does not appear that one is extracting. [An adult] who sucks milk with his mouth is not liable. If, however, he is groaning [from pain], it is permissible. Since he is extracting [the milk] in an abnormal manner and he is in pain, the Sages do not forbid this, despite the fact that there is no danger involved.

The following rules apply when] liquids flow from fruit on the Sabbath: If they are olives or grapes, it is forbidden to partake of these liquids until Saturday night, lest one intentionally squeeze [these fruits] on the Sabbath. If they are berries or pomegranates, [the following rules apply]: If the person takes them [home] to eat, the beverages that flow from them are permitted. If he takes them [home] to press them [and extract their juice], the beverages that flow from them are forbidden until Saturday night.

When grapes or olives are crushed on Friday, the liquids that flow from them on the Sabbath on their own accord are permitted. Similarly, when honeycombs are crushed on Friday, the liquid that flows out on its own accord on the Sabbath is permitted. There is no reason for a prohibition [to be imposed], since they were already crushed on [Friday].

Winnowing and selecting are primary categories of [forbidden] labor. Therefore, even though a person is permitted to remove grain from husks with his fingertips, when he blows air [over them to cause the husks to fall], he may do so [only while holding them] in one hand, blowing with all his strength. He may not, however, use a tray or a pot with compartments, lest he use a sifter or a strainer, for which he is liable. Filtering dregs is a derivative [of either of the forbidden labors] of selecting or of sifting. Therefore, even though it is permitted to filter clear wine or clear water using a handkerchief or an Egyptian basket,one should not make a hollow in the handkerchief [to gather the dregs] as one does during the week, lest one filter [dregs] with a filter. Similarly, it is forbidden to hang a filter as one does during the week, lest one filter [dregs with it]. Causing milk to curdle [to make cheese] is a derivative [of the category] of separating. Therefore, even though it is permitted to place sesame seeds and nuts into honey, one should not mix them into a block with one's hands.

One who cuts a vegetable into [very] fine pieces in order to cook them has transgressed a subcategory of Grinding and is liable. Therefore, it is forbidden to shred hay or carob before animals, whether large animals or small animals, because it appears as if one is [transgressing] Grinding. However, one may cut gourds before an animal, or an animal carcass before dogs, because there is no [prohibition] of grinding regarding fruit. One may untie bundles of straw before an animal or spread, by hand, small sheaves, but not large sheaves, because of the effort it entails.

One may partake of bundles of siah, ezov, and kornit and the like that were stored for use as animal fodder. One may break off some with one's fingertips, but should not break off a large amount with one's hands, so that one does not follow one's weekday practice and come to crush them.

A person who must pulverize pepper and the like to season food on the Sabbath should crush it with the handle of a knife against the bowl. It is forbidden to use a pestle, for one is grinding. For this reason, it is forbidden for a healthy person to take medication on the Sabbath. This is a decree [enacted] lest one grind herbs.

What is implied? A person should not partake of foods that are not ordinarily eaten by healthy people - e.g., hyssop and piah - nor herbs that cause diarrhea - e.g., wormwood and the like. Nor should one drink beverages that are not ordinarily drunk by healthy people - e.g., water cooked with herbs and grasses.

A person may, however, partake of coriander seed, hops, hyssop, and other foods and beverages that healthy people frequently eat and drink. Although they are being healed as they eat, this is permitted, since the food is ordinarily eaten by healthy people. A person who has drunk chiltit before the Sabbath on several occasions may drink it on the Sabbath, even in places where it is not customary for healthy people to drink chiltit. Egyptian beer may be drunk in all places.

[Similar concepts apply regarding oils:] A person is allowed to anoint himself on the Sabbath with oils that healthy people use to anoint themselves, even though his intent is for healing purposes. It is, however, forbidden [to anoint oneself with oils] that are not used by healthy people. A person who has groinal discomfort may not apply wine or vinegar. He may, however, apply oil. One may use rose oil only in places where healthy people anoint themselves with it. It is permitted to anoint oneself with oil and salt in all places. A person who wounded his hand or foot may soak it in wine, but not in vinegar. If his [constitution] is delicate, he is even forbidden [to soak it] in wine.

A person who feels discomfort in his teeth may not sip vinegar and spit it out. He may, however, sip it and swallow it. A person who has a sore throat may not gargle with oil. He may, however, drink large amounts of oil, and if he is cured in this manner, it is [welcome]. We may not chew gum. A person may not brush his teeth with herbs on the Sabbath if his intent is to cure [discomfort]. If, however, he intends to improve the fragrance of his breath, it is permitted.

One may not apply wine to one's eyes, but one may place it on one's eyelids. It is forbidden to apply saliva taken from a person before he ate - even to one's eyelids. An eye salve that was left to soak on Friday may be applied to one's eyes on the Sabbath without hesitation. A person whose finger becomes wounded should not wind a reed around it to heal it, nor should he squeeze it tightly with his hand so that it bleeds.

We may not place hot water or oil on a wound, nor on a wad of unprocessed fabric that is above a wound, nor on a wad of unprocessed fabric to be placed on a wound. We may, however, apply it outside the wound [so that] it will flow into the wound. We may place a dry wad of unprocessed fabric on a wound. If, however, it is aged fabric, this is forbidden, since this is like applying a bandage.

A bandage that has fallen onto a utensil may be put back [on a wound]. If, however, it falls to the ground, one is forbidden to put it back. We may place a bandage on a wound for the first time in the Temple [on the Sabbath], for the prohibitions classified as sh'vut do not apply in the Temple. In all places, one is allowed to clean the opening of a wound. One may not, however, clean a bandage, lest one spread [a salve].

One may apply oil and massage the intestines on the Sabbath, provided that one applies oil and massages at the same time, so that one will not follow one's weekday practice. One may not work-out on the Sabbath. What is meant by a work-out? Others tread on a person's body forcefully until he becomes exerted and begins to perspire, or a person walks [vigorously] until he exerts himself and begins to perspire. It is forbidden to exert oneself on the Sabbath to the extent of perspiring, for this is a therapeutic practice. Similarly, one may not stand in mud baths in Eretz Yisrael, because this is exerting and therapeutic.

One may not wash in water that causes diarrhea, nor in quicksand, nor in water [in which flax was left to] soak and which has turned foul smelling, nor in the Dead Sea, nor in the foul water in the Mediterranean, because all of these cause discomfort, and [Isaiah 58:13] states, "And you shall call the Sabbath a delight." Accordingly, if one does not remain in these [bodies of water] for an extended time, but rather emerges immediately, it is permittedeven though one has sores on one's scalp.

We may not scrape our skin with a utensil used for that purpose. If, however, one's hands are soiled with feces or with mud, one may scrape in one's ordinary manner without concern. We may apply oil to and peel off [the scabs of] a human's [wound] for pleasure, but not those of an animal. If, however, the animal is in discomfort, we may apply oil and peel off [its scabs] to eliminate aggravation. When an animal has eaten an excessive amount of beans, we may have it run in the courtyard so that it is cured. If it turns red, we may have it stand in water so that it will cool. We do not suspect that one will grind herbs.

A person may not cause himself to vomit food on the Sabbath. When does this apply? When he uses a drug, for he may come to crush herbs. It is, however, permitted to place one's hand down one's throat so that one will vomit. It is forbidden to press the stomach of an infant so that he will defecate, lest one give him curative herbs. It is permitted to place a cup over an [infant's] navel to lift it up. It is permitted to place a neck-brace or hip-girdle around a child. Similarly, one may lift up [the tendons of a child's] ears, whether by hand or with an instrument, and lift up cartilage on one's chest. For all of these [activities] are performed [by hand], and not with herbs. Since [the person] is in pain and there is no suspicion that one may crush [herbs,] [these activities are permitted].

Sifting is one of the categories of forbidden labor. Therefore, we may not sift straw in a sieve or place a sieve with straw in a high place so that the chaff will fall, since this is like sifting. One may, however, place straw in a sieve and carry it to [an animal's] feeding trough, even though the chaff falls while one is transferring it, since this is not one's intent.

A person who creates a mixture of small particles and water is liable for [performing a derivative of the forbidden labor of] kneading. Therefore, one may not make a mixture of a large amount of roasted flour, lest one come to knead unroasted flour. One may, however, mix [small amounts] of roasted [flour] a little at a time. In contrast, shatit, i.e., grain that has not matured to a third of its fullness and is roasted and coarsely ground, resembles sand. Large quantities of it may be mixed with vinegar and the like at once, provided the mixture is soft. If it is firm, it is forbidden, for it appears as though one is kneading. [Even when making a soft mixture,] one must deviate from one's ordinary practice. What is implied? First, one must put in the shatit and then the vinegar.

Although bran does not produce a mixture resembling a dough, it is forbidden to be mixed with water, lest one mix earth and the like. One may pour water over bran and stir it with a spoon in all directions. One may not mix it with one's hands, so that it will not appear that one is kneading. If it does not mix well, one may pour it from one container to another until it mixes well, and then give it to the chickens or the oxen. It is permissible to mix bran in the above manner in one container and then divide it into several containers, giving each animal [its portion]. One may mix even a kor or two korim [of bran together] in one container.

One may not [force-]feed domesticated animals, beasts, or fowl on the Sabbath in the same way as one feeds them during the week, lest one crush beans, knead flour, or [perform another] similar [activity]. What is implied? On the Sabbath, one should not feed a camel enough food for three or four days. One may not throw down a calf or the like, hold its mouth open and pour in beans and water at one time. Similarly, one may not place [food deep] in the mouths of doves or chickens, in a place from which they cannot spit it out. One may, however, feed an animal while it is standing and give it water while it is standing, or one may place both water and beans separately in its mouth, provided it is possible for [the animal] to spit them up. Similarly, one may feed fowl by hand as long as they can spit the food up. Needless to say, one may place food before the animals so that they can eat.

When does [the license to feed animals] mentioned above apply? Regarding an animal that one is responsible for feeding - e.g., one's domesticated animals, one's beasts, doves raised within one's home, geese, and chickens. One may not, by contrast, provide food or water for animals that one is not responsible for feeding - e.g., pigs, doves raised in a dovecote, and bees. A person may lead his animal directly to grass that is still growing and allow it to eat. He may not, by contrast, lead it to [food] that has been set aside [not to be used on the Sabbath].One may, nevertheless, stand in front of the animal until it turns, and, on its own accord, heads to the food that has been set aside and partakes of it. The same [laws apply] on the holidays.

Although removing a loaf [of bread from the side of an oven] does not involve a [forbidden] labor, our Sages forbade doing so, lest one be prompted to bake. If one stuck a loaf to [the side of] an oven before the commencement of the Sabbath, and afterwards the Sabbath began, one may remove enough for three meals. Similarly, one may tell others, "Come and take for yourselves." Although removing a loaf does not involve a [forbidden] labor, in this situation, when one removes a loaf, one should not do so with a baker's peel, but rather with a knife, in order to deviate from one's ordinary procedure.

Why did the Sages forbid entering a bathhouse on Shabbat? Because of the attendants who would heat hot water on Shabbat and say it had been heated before Shabbat. Therefore they decreed that a person may not enter the bathhouse on Shabbat even sweat. And they decreed that one may not wash all of one's body in hot water, not even in hot water that was heated on the [prior to] Shabbat; but one's face and one's hands, and one's feet are permitted. Regarding what case are we talking? About hot water heated by fire- a decree because of the bathhouse. But the hot waters of Tiberias, and similar, in it, it is permitted to wash one's whole body in them. And it is forbidden to wash in hot water that is in caves, because the caverns have steam, and one will come to sweat, and do it was considered to be like a bathhouse.

A person may warm himself before a fire and then go out and rinse his entire body in cold water. He may not, however, rinse his entire body in cold water and then warm himself by a fire. By doing so, the water on his body will become lukewarm, and it would be as if he washed his entire body in warm water. When a person causes a duct of cold water to pass through hot water, even water coming from the hot springs of Tiberias, the water is considered as if it was heated [by fire] on the Sabbath and one is forbidden to wash in it or drink it.

A person may bring a cask of water and place it in front of a fire, not in order that it will be warmed, but to dispel its chill. Similarly, one may place a flask of oil in front of a fire so that it will become lukewarm, but not so that it will be heated. A person may dip his hand in water or oil and warm it in front of a fire, provided the water [or oil] on his hand will not become so hot that it could burn an infant's belly. One may warm a cloth and place it on one's stomach on the Sabbath.

We may not place cold water in a tub in a bathhouse that is filled with hot water, for [the cold water] will become very hot. Similarly, one may not place a flask of oil in such a tub, for it is considered as if one is cooking it. One may, however, place hot water in a tub of cold water.

After hot water was removed from a cooking urn, it is permitted to pour in cold water so that it will become lukewarm. It is permitted to pour hot water into cold water or cold water into hot water, provided [the hot water] is not in a vessel that was cooked on a fire, since this will raise the temperature [of the cold water] greatly. Similarly, when a pot is boiling, one should not place spices in it, even after one has removed it from the fire. One may, however, salt it, since salt cooks only on a very large flame. If one poured the food from a pot to a bowl, one may place spices on it, even if it is boiling, since a vessel into which food has been poured does not [possess sufficient heat to] cook.

[On the Sabbath,] we may not place chiltit in hot water nor in cold water to soak. One may, however, soak it in vinegar. If one drank chiltit on Thursday and on Friday, one may soak it in cold water on the Sabbath, place it in the sun to warm, and drink it, lest ceasing to drink it cause one to become sick.

When food has been cooked before the Sabbath or soaked in hot water before the Sabbath, one is permitted to soak it in hot water on the Sabbath even though it is presently cold. Although food is cold, and it had never been placed in hot water previously, it may be rinsed in hot water on the Sabbath, if this rinsing does not complete its preparation. One may not, however, soak it for the first time on the Sabbath.

Although it is forbidden to heat [food or water] using substances that derive their heat from the sun, it is permitted to heat [them] in the heat of the sun itself, for one will not err between the sun and fire. Therefore, it is permitted to place water in the sun to warm. Similarly, we may place [a bottle of] pleasant water into [a pool of] stagnant water so that it cool. Similarly, we may place a [dish of] cooked food into a cistern to preserve it.

A person may mix water, salt and oil, and dip his bread in the mixture or pour it onto cooked food. This is permitted provided one makes only a small amount. Making a large amount is forbidden, for it appears that one is performing one of the labors associated with cooking. Similarly, one may not make strong salt water - i.e., two thirds salt and one third water - for it would appear as if one is making fish-brine. One may salt an egg, but not radishes and the like, because it would appear that one is pickling food on the Sabbath. Pickling is forbidden, because it is as though one is cooking. One may, however, dip radishes and the like into salt and eat them [directly afterwards].

One may mix wine, honey, and peppers together on the Sabbath to partake of them. Wine, water, and balsam oil are forbidden to be mixed, because this mixture is not fit to be eaten by healthy people.

When mustard has been mixed on Friday, one may blend it [on the Sabbath] by hand or with a utensil and add honey to it. One may not stir it forcefully, however; [all that is permitted is to] mix it. Oil, vinegar, and spices may be added [on the Sabbath] to cressthat was stirred on Friday. One may not stir the mixture] forcefully, however; [all that is permitted is to] mix in [these ingredients]. Garlic that was crushed on Friday may be placed into groats on the Sabbath. One may not grind [the mixture]; [all that is permitted is to] mix in [the garlic].

A person who removes hair from a person's body is liable for [performing a derivative of the forbidden labor of] shearing. Therefore, it is forbidden to wash one's hands with a substance that will without doubt remove hair - e.g., ohaloh and the like. One may cleanse one's hands with frankincense powder, pepper powder, jasmine powder, and the like, without concern that one might remove the hair on one's hands, for this is not one's intent. [The following rules apply when] one mixes a substance that will undoubtedly remove hair together with a substance that will not necessarily remove hair: If the majority [of the mixture] is composed of a substance that will undoubtedly remove hair, it is forbidden to clean one's hands with it. If not, it is permitted.

One may not look at oneself in a mirror of [polished] metal on the Sabbath. [This is] a decree [enacted] lest one use it to remove loose hanging strands of hair. This applies even if the mirror is affixed to the wall. One may, by contrast, look at oneself in a mirror that is not made of metal, even if it is not affixed [to a wall].

A person who launders is liable for [performing a derivative of the forbidden labor of] whitening, and one who wrings out a garment is liable because he is [performing one of the activities involved in] laundering. Therefore, it is forbidden to press a piece of cloth, unprocessed fabric, or the like into the opening of a flask to plug it, lest one squeeze liquids from it. One may not clean with a sponge unless it has a handle, lest one squeeze [water from it]. One may not cover a jug of water or the like with a cloth that is not set aside for this purpose. [This is] a decree [enacted] lest one squeeze [water from it].

When a cask [of liquids] breaks on the Sabbath, one may save what one needs for oneself and one's guests on the Sabbath, provided one does not sponge up wine with a sponge or scoop up oil with his hands. [These restrictions were instituted, because] were one allowed to follow one's ordinary weekday practice, there is the possibility that one would squeeze [the liquids from it]. How must he save [the liquid]? He should bring a container and place it under [the liquid]. He may not bring one container to catch [the liquid] in the air, and another into which to collect [the liquid]. This [restriction] is a decree, lest one carry a container through the public domain. [An exception is made] if guests unexpectedly arrive. [In this instance,] he may bring one container to catch [the liquid] in the air, another into which to collect [the liquid], and then combine it with the first. He should not collect [the liquid] and then invite guests. Instead, he should invite guests and then collect [the liquid]. If one acts with guile in this matter, it is permitted.

[A person who has] mud on his garments may rub the inner [surface of the garment so that the mud falls], but not the outer surface. [This is] a decree, [enacted] lest one launder it. One may, however, scrape it with one's nails, without concern that one might whiten it. It is forbidden to rub clean a scarf, since this launders it. One may, however, rub a cloak, because one's intent is merely to soften it.

It is permitted to use water to rub clean a shoe or a sandal that has become soiled with mud or excrement. It is, however, forbidden to wash them. We may not scrape new sandals or shoes, but we may apply oil to them. [Similarly,] we may clean old [sandals and shoes]. A pillow or a blanket [soiled] with mud or excrement may be cleaned with a rag. If it is made of leather, one may pour water over it until the stain is removed.

A person whose hands have become soiled with mud may clean them with a horse's tail, a cow's tail, or a firm cloth used to hold thorns. [One may] not, [however, use a] cloth that is used to clean one's hands. [These restrictions were instituted] so that one will not follow one's weekday practice and come to launder the cloth.

A person who washes himself in water may dry himself with a towel and carry it by hand; we do not suspect that he might wring [water from it]. Similarly, a person whose clothes become soaked with water may continue walking in them; we do not suspect that he might wring [water from them]. [When he removes them,] he may not, however, hang them out to dry even within his home, lest an observer suppose that he laundered his garment on the Sabbath and hung it out to dry. Whenever the Sages instituted a prohibition because of the impression it might create, the act is forbidden even in one's private chambers.

When two mikvaot are located one on top of the other, one may remove the plug between them and connect them. Afterwards, one may return the plug to its place. There is no concern that one might squeeze out water [in the process of doing so], since one's intent is that the water should flow out. One may plug a drain with clothes or with any article that can be carried so that water will not inundate food and utensils. We may not, however, plug a drain so that water will descend into a cistern. The plug is resting in water and the possibility exists that one may squeeze [water from the plug] when one presses it into place.

It is forbidden to fix the sleeves of garments, adjusting them to form layers of cuffs as is one's ordinary practice during the week after washing clothes. Similarly, we may not fold clothes on the Sabbath in the same way as we fold clothes during the week after laundering them. If one does not possess a change of clothes, one may fold a garment, stretch it out, and wear it so that one will [be dressed] attractively on the Sabbath. The above [restrictions] apply only to a new white garment that may become wrinkled and soiled immediately. Only one person may fold [a garment]; folding it by two people [together] is forbidden.

Dyeing is one of the categories of [forbidden] labor.Accordingly, it is forbidden for a woman to apply rouge to her face, because this resembles dyeing. Sewing is one of the categories of [forbidden] labor.Accordingly, it is forbidden to fill a new pillow or blanket with unprocessed fabric, lest one sew it closed. On the Sabbath one may, however, return fabric that has fallen out from a pillow or blanket.

Tearing is one of the categories of [forbidden] labor.Accordingly, a person whose garments catch onto thorns should separate them carefully and patiently, so that they do not tear. If they tear, he is not liable, for this is not his intent. It is permitted to wear new clothes; if they tear, it is of no consequence. We may crack open a nut in a piece of cloth without concern that [the cloth] might tear.

A person who attaches [building materials to each other] is liable for performing a derivative [of the forbidden labor] of building. Therefore, all doors that are attached to the ground should not be removed, nor should they be returned to their place, lest one attach them. The doors of a cabinet, chest, or closet, or the doors of other utensils may be removed, but they may not be returned to their place. If their bottom hinge slips [partially out of place], it may be pushed back into place. In the Temple, it may be returned to its place. If, however, the upper hinge slips [out of place], it is forbidden to return it. [This is] a decree [applying] in all places, [enacted] lest one attach it.

One may not braid one's hair, or set one's hair around one's forehead, for this would appear to resemble building. A candelabrum made up of separate pieces may not be reassembled on the Sabbath, nor may a chair or a table made up of pieces be reconstructed, for this resembles building. If, however, one does reassemble these objects, one is not liable, since [the forbidden labors] of building and demolishing do not apply regarding utensils. If [the parts of such a utensil] remain loosely put together, one may [complete] its assembly. We may not adjust the vertebra in a child's backbone [so that they are aligned] one above the other, since this resembles building.

A person who erects a permanent tent is liable for performing a derivative [of the forbidden labor] of building. Accordingly, at the outset, it is forbidden to erect or demolish a temporary tent, lest one erect or demolish a permanent tent. If, however, one erects or demolishes a temporary tent, he is not liable. One may add to a temporary tent on the Sabbath. What is implied? If a cloth was spread over pillars or over walls and was rolled up before the Sabbath, [the following rule applies]: If there was a portion the size of a handbreadth extended before the Sabbath, one may extend it until its full width on the Sabbath, causing it to become a large tent. The same applies in other similar situations.

One may not hang a canopy over a bed, because a temporary tent is created beneath it. It is, by contrast, permissible to set down a bed, a chair, and a table even though a tent is created below them, since this is not the way either a permanent or temporary tent is fashioned.

Any tent with a slanted roof whose roof is not a handbreadth wide, nor is the span three handbreadths below its roof a handbreadth wide, is considered to be a temporary tent. A person who erects it for the first time on the Sabbath is not liable. A cloth that is hanging doubled over on Friday with cords from which its ends are suspended may be spread out and rolled up [on the Sabbath]. The same [rules] apply to a curtain.

[The following rules apply to a bed over which is hung] a bridal canopy whose roof is not a handbreadth wide, nor is the span three handbreadths below its roof a handbreadth wide: Since it was prepared to serve this purpose [before the commencement of the Sabbath], it may be spread out and rolled up [on the Sabbath]. [This leniency is granted,] provided it does not hang more than a handbreadth above the bed. A curtain used to close a window may be employed for that purpose even though it was not attached [to the window] or hanging [from it, because] it was prepared to be used for this intent.

It is permitted to wear a hat with a brim that provides shade for the person wearing it. If, however, one extends the clothes one is wearing above one's head or in front of one's face like a tent and: a) [the clothes] are tightly fitted around one's head, and b) the brim that one extends is very firm like a roof, this is forbidden, because one is making a temporary tent.

A person who hangs a curtain or the like should take care not to create a tent while he is doing so. Therefore, a large curtain should be hung by two individuals and is forbidden to be hung by a single person. [Moreover,] a canopy with a roof may not be extended even if ten people help in doing so. For it is impossible that it will not be lifted up slightly above the ground [in the process] and thus form a temporary tent.

[A person] who covers a jug with a cloth should not cover it entirely, for this is considered to be making a tent. Instead, he should cover [merely] a portion of its opening. A person who filters using an Egyptian basket should not lift the bottom of the basket above the utensil on the Sabbath so that he will not be creating a temporary tent.

A person who makes a hole that can be used as an entrance and as an exit - e.g., a hole in a chicken coop that is used to allow light to enter and to allow foul air to leave - is liable [for performing the forbidden labor] of dealing [the final] hammer blow. Accordingly, [the Sages instituted] a decree [forbidding] the opening of any hole, even one intended to be used only as an outlet or only as an inlet, lest one open a hole for which one is liable. For this reason, it is forbidden to make a new hole in a cask or to widen an existing one. One may, however, open an existing hole [that has been plugged]. [The above leniency applies] provided the hole is not located below the level of the dregs [in the cask], for a hole made below the level of the dregs is intended to hold fast. [Therefore,] it is forbidden to open it.

One may make a hole in the seal of a cask in order to pour out wine from it, provided one opens it from the top. It is, however, forbidden to open it from the side [of the seal], for this resembles making a utensil. A person may break a barrel to eat dried figs contained in it, provided he does not intend to make a utensil. Similarly, a person may bring a cask of wine and slash its top off with a sword for his guests without any concern [about the above restrictions], for his intent is [not to make a utensil, but solely] to show his feelings of generosity.

Just as it is forbidden to open any hole, so too, is it forbidden to close any hole. Therefore, it is forbidden to close a hole in a barrel, even when one employs an article that need not be spread, or one that will not lead to squeezing - e.g., to plug it with a piece of wood or with a small stone. One may, however, store food [by placing it the opening of the barrel]. This is permitted even though, in the process, the barrel is stopped up. It is permitted to act with guile in this matter.

[Performing] any action that completes the fashioning [of an object] causes one to be liable for [the forbidden labor of] dealing the final blow. For this reason, a person who files [the smallest amount of an object] or who repairs an article in any way is liable. Accordingly, it is forbidden to sound musical tones on the Sabbath, whether using a musical instrument - e.g., a harp or a lyre - or using another object. It is even forbidden to tap with one's fingers on the ground or on a board, to snap one's fingers rhythmically as singers do, to shake a nut [like a rattle] for a child, or to ring a bell to quiet [a child]. All of these [restrictions were instituted as] a decree, lest one repair a musical instrument.

We may not drum, nor dance, nor clap hands on the Sabbath. [These are] decrees, [instituted] lest one repair a musical instrument. One may, however, clap using the back of one's hands. One may not swim in water. [This is] a decree, instituted lest one make a float. It is permitted to swim in a pool in one's courtyard, provided the pool has an edge jutting up so that the water does not flow out of it. This serves as a distinguishing factor between a pool and the sea.

One may not cut a reed, since this resembles preparing a utensil. If [a reed] is cut [before the commencement of the Sabbath], even though it has not been adjusted, it may be inserted into a hole in the barrel on the Sabbath. We are not concerned that one might adjust it. It is forbidden to place a myrtle leaf or the like in the opening of a cask so that the wine will flow through it, since this resembles making a faucet on the Sabbath. We may not break a shard or tear a piece of paper, since this resembles preparing a utensil.

One may draw water using a branch that is tied to the cup [used to draw water from the well]. If it is not tied to the cup, we may not draw water with it. [This is] a decree, [instituted] lest one trim [the branch] and adjust it. It is forbidden to polish silverware with greitikon, because this makes it shine as if it had been treated by a craftsman. Thus, it appears as if one is repairing a utensil and completing one's work on the Sabbath. One may, however, polish it with sand and neter. Similarly, all [other] utensils may be polished with any substance. It is forbidden to wash plates, cooking dishes, or the like, because it is as if one is improving them, unless one washes them for the sake of using them to eat another meal on this Sabbath. Utensils used for drinking, by contrast - e.g., glasses and pitchers - may be washed at any time, for there is no limit to [the number of times a person may desire to] drink. One may not make beds on the Sabbath in order to sleep on them on Saturday night. One may, however, make the beds [after sleeping on them] Friday night in order to use them again on the Sabbath.

On the Sabbath, it is forbidden to immerse [in a mikveh] utensils that are ritually impure, because it resembles repairing the utensil. An impure person, by contrast, may immerse himself, because it appears [as if his intent] is to cool off. One may not sprinkle [ashes from the red heifer] on the Sabbath. A person who immerses utensils on the Sabbath without knowing of the prohibition involved may use them [on the Sabbath]. If [by contrast,] he violates the prohibition intentionally, he should not use them until Saturday night. It is permitted to immerse impure water on the Sabbath. What should be done? The water should be placed in a container that is not susceptible to contracting ritual impurity - e.g., a container made of stone - and the container should be immersed until it is submerged in the waters of the mikveh and thus purified.

We may not separate terumah or tithes on the Sabbath, because it appears as if one is repairing an article that requires repair.

Processing leather is one of the categories of [forbidden] labor. A person who softens a hide with oil as the leather-workers do is liable for processing leather. Therefore, a person should not anoint his foot with oil while wearing a new shoe or sandal. He may, however, anoint his foot with oil and put on his shoes or sandals, even though they are new. Similarly, he may apply oil to his entire body and roll on a new bed cover without any concern. When does the above apply? When only a small amount [of oil] is used, enough merely to polish the leather. If, however, he has a large quantity of oil on his skin that would soften the leather, this is forbidden, since this resembles processing it. All [the above restrictions] apply with regard only to new items. It is permitted to do so with old ones.

A person who spreads a plaster on the Sabbath is liable for [performing a derivative of the forbidden labor of] smoothing a hide. Therefore, it is forbidden to close a hole with wax and the like, lest one spread it. It is even forbidden to close a hole with fat. [This is] a decree, [enacted] lest [one use] wax.

Writing is one of the categories of [forbidden] labor. Accordingly, it is forbidden to apply eye-paint with a brush and the like on the Sabbath, because this resembles writing. [Similarly,] it is forbidden to give a loan or to take a loan. [These are] decrees, [instituted] lest one write. By the same token, it is forbidden to buy, to sell, to rent, or to rent out. [These are all] decrees, [instituted] lest one write. A person should not hire workers on the Sabbath, nor should he tell a colleague to hire workers for him. One may, however, borrow and lend [objects]. A person may [even] borrow jugs of wine or jugs of oil from a colleague, provided he does not say "Give me... as a loan."

It is forbidden to make a sale with a verbal [agreement] or to transfer the article [to the purchaser], whether one weighs it or not. Just as it is forbidden to weigh, so too is it forbidden to count and to measure, whether using a measuring container, one's hands, or a rope.

Court is not convened on the Sabbath, nor are [the rites of] chalitzah or yibbum conducted, nor are women betrothed, lest one write. [Property] may not be consecrated, nor may endowment evaluations be made, nor may [property] be set aside, because this resembles a sale. Nor may terumah and the tithes be separated, for this resembles consecrating the produce one has separated, and also because, [through this ritual,] one makes [the produce] fit [for use] on the Sabbath. One may not tithe one's animals. [This is] a decree, [instituted] lest one mark [the animal] with red paint. A person may consecrate his Paschal sacrifice on the Sabbath and his festive offering on a holiday, for this is the mitzvah associated with that day. Just as property may not be consecrated, so too, water may not be consecrated for use [in sprinkling the ashes of the red heifer].

When a person separates terumot and tithes on the Sabbath or on a holiday without intentionally desiring to transgress the prohibition involved, he may partake of the produce that he made fit to eat. If he intentionally desired to violate the prohibition, [the produce] is forbidden until Saturday night. The separation is, nevertheless, effective. Similarly, when a person consecrates [an object], makes an endowment evaluation, or sets property aside on the Sabbath, with or without the intention to violate the prohibition, the act he performs is effective. Needless to say, this applies on a holiday. Similarly, a business transaction that a person makes with a colleague on the Sabbath is effective. Between sunset and the appearance of the stars [on Friday], we may separate tithes from produce that is d'mai. [This leniency] is not, however, [granted] for produce from which one knows that the tithes have not been separated.

A person who designates [a portion of produce] that is d'mai as terumat ma'aser, or [who designates a portion of produce as] the tithe for the poor should not take these portions [and give them to the individuals entitled to receive them] on the Sabbath. [This restriction applies] despite the fact that the place [of these portions] is designated before the Sabbath and they are placed in a known location at the side of [the remainder of] the produce. If, however, a priest or a poor person is accustomed to be hosted by this person, he may come and partake [of these designated portions,] provided the person informs the priest that he is feeding him from terumat ma'aser, or the poor person that he is feeding him from the tithe of the poor.

It is forbidden to draw lots or to play dice on the Sabbath, because this is equivalent to commercial activity. A person may draw lots with his children and the members of his household, [determining who will receive] large and small portions, for they will not take issue [among themselves].

On the Sabbath a person is forbidden to calculate accounts that he requires, whether concerning matters of the past or matters of the future. [This is] a decree, [enacted] lest one write. Therefore, calculations that are of no practical benefit may be performed on the Sabbath. What is implied? [A person may calculate] how many seah of grain he possessed in a particular year, how many dinarim his son's wedding cost, or the like. [Since] these are insignificant matters with no usefulness, there is no difference between making these calculations on the Sabbath or during the week.

It is forbidden to read mundane documents on the Sabbath, lest one conduct oneself in an ordinary manner and be provoked to make an erasure. A person may verbally count his guests and the desserts [he will serve them], but may not read a written list, lest he read a mundane document. Therefore, if the names were engraved into a tablet or into the wall, one is allowed to read them, for [such writing] will not be interchanged with a [written] document. It is forbidden to read the writing under a figure or an imageon the Sabbath. It is even forbidden to read the Sacred Writings during the time the House of Study is in session, lest this lead to the neglect of the House of Study - i.e., so that no one should stay home and read the Sacred Writings and thus be held back from attending the House of Study.

[When] a fire breaks out in a courtyard on the Sabbath, a person may not save all [his possessions] in the courtyard [by transferring them] to another courtyard in the same lane, despite the fact [that carrying is permitted because] of an eruv. [This is a] decree, [instituted] lest a person extinguish the fire in order to save his property. [This is necessary because] a person panics when his property [is in danger of] being lost. For this reason, [our Sages] decreed that a person may save only the food he needs for that Sabbath, the utensils he needs to use on that Sabbath, and the clothes that he can wear. Thus, he will despair of saving his property and he will not be motivated to extinguish the fire. If there is no eruv, one may not even save one's food and one's utensils.

What food may a person save? If a fire breaks out on Friday night, one may save enough food for three meals. Foodstuffs that are fit for human consumption may be saved for humans, and fodder that is fit for animals may be saved for animals. If the fire breaks out in the morning, one may save enough for two meals; in the afternoon, enough for one meal.

When does the [restriction] on taking only the food for one's needs apply? When one uses many containers to save [the food] or one uses a single container, removes it, empties it, and fills it again. If, however, one removes a single container at one time, it is permitted to remove it even though it contains enough food for many meals.

What is implied? One may save a basket filled with loaves of bread, even though it contains enough for several meals. [One also may save] a cake of dried figs and a cask of wine. Similarly, it is permitted to spread out a garment, collect all [the food] one can within it, and remove it at one time.

One may tell others, "Come and save for yourselves." Every individual is allowed to save enough food for his needs or a single container that holds a large amount. [The food that] these individuals save belongs to them. If the person who saves it does not want to take it and returns it to its [original] owner, it is permitted for him to take payment for his efforts after [the conclusion of] the Sabbath. It is not considered a wage [paid for working on] the Sabbath,since no [forbidden] labor was [performed], nor was a prohibition [transgressed], for one [merely] removed the food into a place [enclosed in the same] eruv.

A person who saves a loaf of fine flour may not return and save a loaf of coarse flour. If, however, one saved a loaf of coarse flour, one may return and save a loaf of fine flour. When Yom Kippur falls on Friday, a person may save [food] on Yom Kippur that he needs for the Sabbath. One may not, however, save [food] on the Sabbath for Yom Kippur. Needless to say, one may not [save food on the Sabbath] for a holiday, nor may one save on one Sabbath for the following Sabbath. Which garments may one save? One may put on all the clothes one can wear and wrap oneself in all the cloaks one can and remove them. [Similarly,] one may tell others, "Come and save for yourselves." Every individual [who desires] may put on all the clothes he can wear and wrap himself in all the cloaks he can and remove them. The clothes he saves belong to him, like the food [described above], for he is acquiring an ownerless object.

It is permitted to save all sacred writings that are found in one courtyard [by transferring them] to another courtyard in the same lane, even though an eruv was not made, provided the lane has three walls and a pole [in the place of the fourth wall]. [The above leniencies apply] provided that the [sacred writings] are written in the Assyrian script and in Hebrew. If, by contrast, they are written in any other language or using any other script, we should not save them even if there is an eruv.[Indeed,] even during the week, we are forbidden to read from such texts. Rather, they should be left in an open place where they will become spoiled as a matter of course.

Even if [these sacred texts] are written with other tints or with red ink, or even if the writing is not permanent, since they are written in the Assyrian script and in Hebrew, we should save them. The blank portions of parchment for scrolls, whether above or below the writing, between one passage and another, between one column and another, or at the beginning and at the conclusion of a Torah scroll, should not be saved. Tables of blessings and amulets, even if they contain the letters of [G-d's] name and many Torah verses, should not be saved from a fire.

We should save from fire a [worn] Torah scroll that has a total of 85 letters from complete words, even if this includes [words like] יגר שהדותא. Similarly, [we should save a scroll] that contains a passage that has fewer than 85 letters if it contains G-d's name - e.g., ויהי בנסוע הארון. We may save the scroll's carrying case with the scroll and the carrying case of tefillin with tefillin, even if the carrying case contains money.

There are things that are forbidden on the Sabbath even though they are not similar to creative labor and they do not bring [one] [to doing] creative labor. And because of what were [they] forbidden? Because it was said "If because of the Sabbath you refrain your feet from acting on your concerns on My holy day" (Isaiah 58:13) and it was said, "And you shall honor it, [refraining] from doing your ways, from finding your desires and from speaking about a matter" (Isaiah 58:13). Therefore it is forbidden for a person to go [after] one's concerns on the Sabbath, and even to speak about them. For example, if one would speak with one's business partner [about] what he will sell the following day or what he will buy or how he will build this house or regarding which merchandise will go to a certain person's place. All of this and similar cases are forbidden, as it says: "speaking about a matter" - speaking is forbidden; thinking is permitted.

It is forbidden for a person to check his gardens and fields on the Sabbath to see what they require or to see how their fruit is growing, for this involves going to "pursue your desires." Similarly, it is forbidden for a person to go to the end of the Sabbath boundary on the Sabbath and wait there until nightfall so that he will be closer to performing a task he desires to fulfill on Saturday night, for in this manner he is walking on the Sabbath in "pursuit of his desires."

When does the above apply? When one goes to the end of the Sabbath boundary to wait until nightfall to perform an activity that is forbidden on the Sabbath itself. It is, however, permitted to [go to the boundary and] wait until nightfall in order to perform a task that is permitted on the Sabbath. What is implied? We may not go to the boundary and wait until nightfall in order to bring produce that is still attached to the ground or to hire workers. One may, however, go and wait until nightfall in order to guard one's produce, since it is permitted to guard [produce] on the Sabbath. Similarly, one may go and wait until nightfall in order to bring an animal or fruit that has already been detached. For one calls to an animal and it will come even if it is outside the [Sabbath] boundary, and had there been enclosures, one would have been able to bring the detached produce on the Sabbath. Similarly, a person may tell a colleague, "I am going to this or that city tomorrow," for if there were [a chain of] huts [located between the two places], one would be permitted to walk there on the Sabbath. The same applies in all similar situations.

It is permitted for a person to tell a worker whom he sees [on the Sabbath], "Stand near me in the evening." One may not, however, tell him, "Be prepared for me in the evening," since by doing so," the person is attending to his wants on the Sabbath. It is forbidden to run and jump on the Sabbath, as [Isaiah, loc. cit.] states, "[Refraining] from following your [ordinary] ways" - i.e., the manner in which you walk on the Sabbath should not resemble the manner in which you walk during the week. A person may, however, descend to a cistern, pit, or cave, even if they are 100 cubits deep, climb down to drink and then climb up. It is forbidden to speak extensively about idle matters, as it is written [ibid.], "...speaking about [mundane] matters" - i.e., the manner in which you speak on the Sabbath should not resemble the manner in which you speak during the week.

It is permitted to run on the Sabbath for matters involved with a mitzvah - e.g., to run to the synagogue or the house of study. We are permitted to calculate accounts associated with a mitzvah, to make measurements concerning a mitzvah - e.g., to measure a mikveh to see if it contains [the required] quantity, or a cloth to see if it is [large enough to] contract ritual impurity. Charity may be pledged to the poor. We may go to synagogues and houses of study - and even to theaters and halls of gentiles - to take care of matters of public interest on the Sabbath. One may speak about arranging a marriage for a girl, or arranging study - whether the study of Torah or the study of a profession - for a boy. We may visit the sick and comfort mourners. A person who goes to visit a sick person should say, "It is the Sabbath [when it is forbidden] to plead; healing will come soon." One may go to the end of the Sabbath boundary to wait until nightfall to take care of the needs of a bride or to take care of the needs of a deceased person [- e.g.], to bring a coffin or shrouds. [When involved in these matters,] one may tell [a colleague,] "Go to.... If you don't find [the required object] there, bring it from...." "If you can't find it at one hundred, bring it [even] at two hundred." [This is permitted] as long as one does not mention the [maximum] sum he is willing to pay. [The rationale for] all these and similar [leniencies] is that [they concern] a mitzvah. And the [verse from which the prohibitions against mundane activity is derived] states, "pursuing your desires." "Your desires" are forbidden; G-d's desires are permitted.

One may set out on a ship on the Mediterranean Sea on Friday for the sake of the fulfillment of a mitzvah. One [must] make an agreement with [the captain] to halt [the journey] on the Sabbath. If, [however,] he does not halt [the journey, it is of no consequence]. We may nullify vows on the Sabbath, both vows that must be nullified for the sake of the Sabbath and vows whose nullification is not related to the Sabbath. One may ask a wise man to absolve [a person] of a vow if this is necessary for the sake of the Sabbath.This is possible despite the fact that the person had the opportunity to have [himself] absolved [of the vow] before the Sabbath. [This license is granted] because all of the above matters concern a mitzvah.

Punishments may not be administered [by the court] on the Sabbath. Although [administering] punishment fulfills a positive command [of the Torah], the observance of a positive commandment does not supersede [the observance of] the Sabbath [laws]. What is implied? A person who was sentenced to be lashed or executed by [the court] should not be lashed or executed on the Sabbath, as [Exodus 35:3] states: "Do not kindle a fire in all of your dwellings on the Sabbath." This [verse serves as] a warning to the court not to [execute a person by] burning on the Sabbath. The same principle applies regarding other punishments [administered by the court].

A person is permitted to guard his produce on the Sabbath regardless of whether it is detached from the earth or not. If another person comes to take it, or an animal or a wild beast comes to eat it, he may shout at them and beat them to drive them away. [One might ask:] This involves tending to one's own concerns. Why is it permitted? Because one is prohibited only against acquiring new property that one does not possess, earning a wage, making a profit, or seeking to accrue [new] benefits. It is, however, permitted for a person to protect the interests that he already possesses. To what can this be compared? To locking one's house [to prevent] thieves [from entering].

A person who protects his grains from birds or who protects his cucumbers and squash from beasts should not clap his hands and dance as he does during the week. [This is] a decree, [instituted] lest one pick up a pebble and throw it four cubits in the public domain.

All the things that are forbidden because of sh'vut: it was not decreed regarding them bein ha-shamashot [i.e. between sunset and twilight], but rather it is during the actual day that they are forbidden, but bein ha-shamashot they are permitted, and [this case] is when there is a matter of commandment or an urgent matter. How? It is permitted for him bein ha-shamashot to climb a tree or to swim in the water to bring a lulav or a shofar. And similarly bringing down from a tree or bringing out from a semi-public domain an eruv that one made. And similarly if one is troubled, hurried, or in need of a thing that is a matter of sh'vut, bein ha-shamashot, behold it is permitted. But if there was not an urgent matter and there was no matter of a commandment there, it is forbidden. Therefore, we do not tithe what is certain [i.e. know to be untithed] bein ha-shamashot even though the separation of tithes on the Sabbath is forbidden because of sh'vut. But we tithe d'mai [i.e. produce that we are unsure if it has been tithed].

When a minor performs an activity on the Sabbath that is forbidden as a sh'vut - e.g., he plucks from [a plant growing in] a flower pot that does not have a hole, or he carries in a carmelit - the court is not obligated to prevent him from doing so. Similarly, if his father allows him to act in this manner, [the father] need not be rebuked.

The Sages forbade the carrying of some things on the Sabbath in the way that one does it on an ordinary day. And because of what did this prohibition come to pass? And they said: just as the Prophets warned us and commanded us that your walking on the Sabbath should not be like your walking on an ordinary day and the conversation of the Sabbath like the conversation of an ordinary day, as was said "and speak of a matter", kal v'chomer [i.e. an a fortiori argument] that there should not be any carrying on the Sabbath like the carrying on an ordinary day so that it will not be like an ordinary day in one's eyes and one will come to lift and repair items [moving them] from corner to corner or house to house or move stones away, and similar cases, in that behold one is idle and sits in one's house and loosk for something to busy oneself with. And we would find that he did not rest and had nullified the meaning of what was said "so that one will rest" (Exodus 23:12).

Furthermore, when one searches for and carries articles that are used for a forbidden activity, it is possible that one will use them and thus be motivated to perform a [forbidden] labor. [Another reason for this prohibition is] that there are some people who are not craftsmen and are always idle - e.g., tourists and those that stand on the street corners. These individuals never perform labor. Were they to be allowed to walk, talk, and carry as they do during the week, the result would be that their cessation of activity on [the Sabbath] would not be discernible. For this reason, [our Sages instituted] refraining from such activities, for the cessation of such activities is universally applicable. These are the reasons for the restrictions against carrying [objects]. The Sages forbade a person from carrying on the Sabbath, with the exception of articles that he requires, as will be explained.

There are utensils that are used for permitted purposes - i.e., a utensil that may be used on the Sabbath for the same purpose for which it is used during the week - e.g., a cup to drink from, a bowl to eat from, a knife to cut meat or bread, a hatchet to crack open nuts, and the like.

There are utensils that are used for forbidden purposes - i.e., a utensil that is forbidden to be used on the Sabbath for the same purpose that it is [ordinarily] used - e.g., a grinder, a mill, and the like - for it is forbidden to crush or grind on the Sabbath.

All utensils used for purposes that are permitted may be carried on the Sabbath, whether they are made of wood, earthenware, stone, or metal. [They may be moved] for the sake of the utensil, for the use of the place [it occupies], or to use it [for a purpose that is permitted]. All utensils used for purposes that are forbidden, whether they are made of wood, earthenware, stone, or metal may be moved [with certain restrictions]. [Such a utensil may be moved] for the use of the place [it occupies], or to use it [for a purpose that is permitted]. It is, however, forbidden [to move it] for its own sake.

What is implied? One may move a wooden bowl to eat from it, to sit in the place [where it is located], or so that it will not be stolen. The latter is [what is meant by the expression] "for the sake of [the utensil] itself." Similarly, [a utensil] may be taken out of the sun so that it will not become parched and break. It may also be removed from the rain so that it will not become saturated with water and deteriorate. These are considered "for the sake of [the utensil] itself" and are permitted, since the tasks performed with this utensil are permitted.

Similarly, one may move a mill or a grinder in order to crack nuts open on it or to climb up to a couch on it. This is [what is meant by the expression] "to use it [for a purpose that is permitted]." [Similarly, one may move it] to sit in the place where it is located. One may not, however, move it so that it will not break, so that it will not be stolen, or the like.

Any entity that is not a utensil - e.g., stones, money, rods, beams, and the like - is forbidden to be carried. [Nevertheless,] even a large stone or a large beam that requires ten people to carry it, if it is deemed a utensil it may be carried. The doors of a house are considered to be utensils; they have not, however, been prepared for use. Therefore, if they are detached - even on the Sabbath - they may not be moved. Earth, sand, and a corpse may not be moved from their place. Similarly, an infant born in the eighth month, [although] he is alive, is considered as a stone and it is forbidden to move him.

It is permitted to carry a utensil to perform tasks other than those for which it is intended to be used. What is implied? One may take a hammer to crack nuts, a hatchet to cut a dried fig, a saw to cut cheese, a rake to collect dried figs, a winnowing shovel or a pitchfork to feed a child, a spindle or a weaver's shuttle to pierce with, a sack-maker's needle to pick a lock, or a mill-stone to sit on. The same principle applies in other similar situations.

A person may carry a sewing needle that is whole to remove a splinter. If, however, its head or its point has been broken off, it may not be carried. If it is still in an incomplete state and its head has not been pierced, it may be carried.

Any item that one is careful regarding it lest it should decrease in is value, for example, things set aside as merchandise and particularly expensive items that one is careful regarding them lest they deteriorate, it is forbidden to carry them on the Sabbath. And this is what is called "muktzah because of a monetary loss." For example: the large file, a pin of the plow, a butcher's knife, a knife of a leatherworker, the carpenter's spade, a spice-dealer's mallet, or similar cases.

Any item that has been set aside because it is forbidden, it is forbidden to carry it. For example, a lamp that they lit regarding the Sabbath and the menorah that has the lamp upon it, and the table that has money on it, even though the lamp went out or the money fell, it is forbidden to carry them, in that anything that was forbidden to carry bein ha-shamashot [between sunset and twilight], it is forbidden to carry it during the entire Sabbath even though the thing that caused the prohibition has gone.

In contrast, a utensil that is set aside because it is repulsive - e.g., a used kerosene lamp, a chamber pot, or the like - may be carried on the Sabbath if it is required.

The doors of any utensil that may be carried on the Sabbath - e.g., the doors of a box, a chest, or a cabinet - may themselves be carried [on the Sabbath], regardless of whether they were removed on the Sabbath or before the Sabbath. Similarly, whenever a utensil that can be carried on the Sabbath breaks, whether before the Sabbath or on the Sabbath, its broken pieces may be carried on the Sabbath, provided these pieces can be used for a purpose that resembles the purpose for which they could be used [originally]. What is implied? The broken pieces of a kneading trough can be used to cover the opening of a jug. Broken pieces of glass can be used to cover the opening of a flask. The same rules apply in other similar situations. If, by contrast, the broken pieces are unfit for any purposeful use, it is forbidden to carry them.

All the covers of utensils may be carried on the Sabbath, provided they, themselves, are considered to be utensils. [The following rules apply regarding] utensils that are attached to the ground - e.g., a barrel imbedded in the earth: If its cover has a handle, it may be carried. If not, it may not be carried. Similarly, the coverings of cisterns and ditches should not be carried unless they have a handle. The covering of an oven [by contrast] may be carried, even though it does not have a handle.

[The following rules apply when] there are two entities, one permitted to be carried and one forbidden to be carried - one adjacent to the other, one on top of the other, or one within the other - and when one is moved the other will also be moved: If a person requires the article that is permitted [to be carried], he may move it, even though the forbidden article is drawn after it. If he requires to move the forbidden article, he should not move it by moving the permitted article.

What is implied? When a fig is buried in straw or a cake is lying upon coals, one may pierce them with a spindle or a weaver's shuttle and remove them, even though the straw or the coals will be moved on the Sabbath when one removes them. Similarly, if a turnip or a radish is buried in [loose] earth and a portion of its leaves is protruding, one may pull out [the vegetables] on the Sabbath, even though the earth is dislodged. Conversely, however, if a loaf of bread or a child is [located] on a stone or beam, one may not carry the stone or beam because of the child or the loaf of bread. Similar rules apply in other analogous situations.

A person may pick up his son if [the son] yearns for [his father], despite the fact that the son is holding a stone.This, however, is not [permitted] if [the son] is holding a dinar, lest it fall and the father [pick it up and] carry it. When a basket has a hole and a stone has been used to plug the hole, [the basket] may be carried, because the stone is considered as its wall. [The following rules apply when] a basket is filled with fruit and a stone [is discovered] among the fruit: If the fruit is soft - e.g., grapes or berries - the basket may be carried as it is. If one spills out the fruit, it would be spoiled by the earth, and [our Sages] did not [apply] their decree in an instance where a loss would be caused.

When a person forgets a stone on the opening of a jug, he may tilt the jug to the side [so that the stone] falls. If the jug with the stone upon it is standing among other jugs, it should be lifted to another place, and then tilted to the side [so that the stone] falls. Similarly, if one forgets money on a pillow that one needs, one may shake the pillow [so that the money] falls. If one needs [to use] the place where the pillow [is located], one may remove the pillow [although] the money is upon it. When, by contrast, one [intentionally] places money on a pillow on Friday or places a stone on the opening of a jug, it is forbidden to carry them. [This applies even when later] the stone or the money is removed, for [the pillow or the jug] has become the base for a forbidden article.

[The following rule applies to] a stone that is placed in an earthenware bucket [as a weight]: If it does not fall out when one draws water [with the bucket], it is considered part of the bucket and one is permitted to draw water with it. If not, one may not draw water with it. A garment that is [hanging] on a reed may be slipped off the reed.

It is forbidden to carry produce that is forbidden to eat - e.g., produce that has not been tithed, even if the obligation to tithe is only Rabbinic, produce separated as the first tithe, from which terumat [ma'aser] has not been separated,terumah that has contracted ritual impurity, produce separated as the second tithe or produce that has been consecrated and has not been redeemed. It is, by contrast, permitted to carry d'mai, for it is fit to be eaten by the poor, and produce separated as the second tithe or produce that has been consecrated and has been redeemed, but for which an additional fifth of its value has not been given.

An Israelite is allowed to carry terumah, even though it is not appropriate for him. One may carry terumah that has contracted ritual impurity together with terumah that is pure, or together with ordinary produce, if both of them are contained in a single receptacle. When does the above apply? When the pure terumah is below [the impure], and the [terumah consists of] produce that would be soiled by the ground. Thus, if the container were overturned, it would be spoiled. If, by contrast, the produce is nuts, almonds, or the like, one must overturn the container, take the terumah and the ordinary produce, and leave the impure [terumah]. If one requires the place where the container is located, one may take all the produce at once, regardless of whether the pure [terumah] is located at the top or at the bottom.

[The following rules apply when] a person has in mind [to sit on] a row of stones before the commencement of the Sabbath: If he prepares them, he is permitted to sit on them on the morrow; if not, that is forbidden. When a person gathers the branches of a date palm [to use as kindling] wood, but changes his mind on Friday and decides to use them to sit on [in place of mats], he is allowed to carry them. Similarly, if he actually sat upon them before the commencement of the Sabbath, it is permitted to carry them.

One may not move straw that is on a bed with one's hands;one may, however, move it with one's body. [Moreover,] if it is [useful as] animal fodder, one is permitted to carry it [by hand]. Similarly, if a pillow or a sheet is placed upon it, it is considered as if one had sat on it before the commencement of the Sabbath, and one may move it by hand. [The following rules apply when] a person has brought a container [filled] with earth into his home: If he sets aside a corner for it on Friday, he may carry it on the Sabbath, and use it for all his needs.

It is forbidden to negate the possibility of using a utensil, since this is comparable to destroying [it]. What is implied? A person should not place a receptacle below a lamp on the Sabbath to receive any oil that drips. For the oil in the lamp is forbidden to be carried, and when it falls into the receptacle it will cause the receptacle that had been permitted to become forbidden. The same applies in all analogous situations. For this reason, a receptacle may not be placed below a chicken to receive the eggs it lays. One may, however, cover [the eggs] with an [overturned] utensil. Similarly, one may use an overturned utensil to cover any article that is forbidden to be carried, for by doing so one has not negated its use. Should one desire to take [the overturned article], one may.

One may place a receptacle under dripping water to collect it. If the receptacle becomes full, one may pour out the water and return [the receptacle to its place] without hesitation. [The above applies] only when the dripping water is fit to use for bathing. If the water is not fit [for washing], one should not place a receptacle there. [Nevertheless, after the fact,] should one have placed a receptacle there, one may carry it together with the repulsive water it contains. [The reason for the restriction against placing the receptacle there is] that we do not create a repulsive situation at the outset.

Should a barrel containing [wine or oil] that is tevel, be broken [on the Sabbath], one may bring a receptacle and place it under [the barrel]. [By doing so, one is not considered to have nullified the possibility of using the receptacle,] since were one to transgress and separate [the terumah and tithes as required], the produce would be permitted for use.. A receptacle may be placed below a candle to collect the sparks that fall, for [the sparks] have no substance. In such an instance, it is permissible to move the receptacle. When a beam breaks, we should not support it with a bench or a bed post unless there is ample space [between the beams] and one can remove [the bench or the bed post] whenever one desires, so that one will not nullify a utensil from the possibility of being used. One may spread a mat over stones or over a beehive on the Sabbath in the summer, [as protection] from the sun, and in the rainy season, [as protection] from the rain, provided that one has no intention of snaring [the bees]. [By doing so, one is not considered to have nullified the possibility of using the receptacle] because one may remove [the mat] whenever one desires. On the Sabbath one may overturn a basket onto which chicks may climb and descend, since one is permitted to carry [the basket] after they descend. Similar rules apply in all analogous situations.

[The following rules apply when] an animal falls into a cistern or into a water conduit [from which it cannot ascend on its own]: If one can supply it with its needs while it is there, one should do so until Saturday night. If not, one may bring cushions and blankets and place them beneath it. If this [enables the animal] to ascend, there is no difficulty. Although one is nullifying the possibility of using a utensil - for one is throwing it into a cistern [filled with] water - [our Sages did] not institute a decree [in this instance], because of the suffering [the] animal endures. [Regardless of the circumstances,] it is forbidden to lift the animal up by hand. Similarly, one may not lift up an animal, beast, or fowl in a courtyard. One may, however, push them until they enter. One may support calves and ponies as they walk. One may not, however, hold a chicken that fled [as one directs] it [to return to its coop]. [This prohibition was instituted] because [the chicken tries] to free itself from [the person's] hand, and [in the process, causes] its wings to be torn off. One may, however, push it until it enters [its coop].

All the utensils used for weaving, including the cords and the reeds, may be carried [according to the rules governing] other utensils that are used for forbidden tasks. An exception is made regarding the upper weaver's beam and the lower weaver's beam. They may not be carried, because they are [usually] fixed [within the loom]. Similarly, the pillars [of the loam] may not be moved, lest one fill the hole [in the earth created when they are removed]. It is permitted to move the other utensils of a weaver.

Brooms made of date branches and the like, which are used to sweep the ground, are considered utensils that are used for a permitted purpose, since sweeping is permitted on the Sabbath. Bricks that remain after a building [was completed] are considered utensils that are used for a permitted purpose, for they are fit to recline upon,, as is obvious from the fact that they are filed and adjusted for this purpose. If, however, one collects them, [it is evident] that they have been set aside [for building], and it is forbidden to carry them.

A small shard may be carried, even in the public domain.[This leniency is granted] because it is fit to be used in a courtyard to cover the opening of a small utensil. [When] the stopper of a barrel has been cut off, both it and its broken pieces are permitted to be carried. If one threw it into a garbage dump before the commencement of the Sabbath, carrying it is forbidden. When a utensil has been broken [but not shattered into pieces], one should not remove a shard from it to use to cover [another utensil] or to use as a support.

It is permitted to bring three rounded stones into a lavatory to clean oneself. Of what size may they be? A fistful.A clod of earth, by contrast, which is likely to crumble, is forbidden to be taken to clean oneself. It is permitted to take these stones up to a roof [so that one will be able] to clean oneself with them. When rain descends upon them and they sink in the mud, they may be taken if there is a distinct mark [showing their location]. [When] a stone has filth on it, one can be certain that it is used to clean oneself. Therefore, carrying it is permitted it even though it is large.

Should a person have a choice of [using] a stone or an earthenware shard [to clean himself], one should use the stone.If, however, the shard comes from the handle of a utensil, one should use the shard. [The following rules apply when] a person has a choice of [using] a stone or grass: If the grass is soft, one should use it. If not, one should use the stone.

The remnants of mats that have become tattered are considered utensils that may be used for a permitted purpose, for they are fit to be used to cover filth. In contrast, the remnants of clothes that are less than three [thumbbreadths] by three [thumbbreadths], and have become tattered may not be carried, for they are not fit - neither for the poor nor for the rich. The broken pieces of an oven are permitted to be carried; they are considered to be like all other utensils that are permitted to be carried. When, however, one leg of a range has slipped from its place, it may not be carried, lest one affix [it in its place].

A ladder leading to a loft is forbidden to be carried [on the Sabbath], since it is not considered to be a utensil. [A ladder leading] to a dovecote [by contrast, is not considered muktzeh and] is permitted to be tilted. One should not, however, carry it from one dovecote to another, lest one follow one's ordinary course of conduct and come to snare [the doves]. [The following rule governs the use of] a rod that is used to harvest olives: When it is categorized as a utensil, it is considered to be a utensil that is used for a forbidden purpose. [The following rule governs the use of] a reed that is adjusted by a homeowner to open and lock [his door]: When it is categorized as a utensil, it is considered to be a utensil that is used for a permitted purpose.

[The following rules apply to] a door that once had a hinge - though at present it does not have a hinge - which is prepared to close a yard, but which drags on the ground when it is opened and closed: If the door is attached to and hanging on the wall, it may be used to close the space and may be locked. If not, it may not be used to close the space. If the door is [suspended] above the ground, it may be used to close the space. The same rules apply to a [partition made from] brambles or a mat that drags on the floor.

[The following rules apply to] a door that is made from a single piece of wood and which is placed in [a doorway] to close it and removed [to open it]. If [the doorway] does not have a base at the bottom that resembles a doorstep that would indicate that [the door] is a utensil that is used for [opening and] closing, [the door] may not be used to close [the doorway]. If [the doorway] has a doorstep, one may use [the door]. Similarly, a bolt that has a bulb at its end that indicates that it is a utensil used to bolt a door, and is not merely an ordinary beam, may be used to bolt a door on the Sabbath.

[The following rules apply to] a bolt that does not have a bulb at its end: If it is tied to the door and suspended from it, we may use it to bolt the door on the Sabbath. [This ruling] also applies when it is carried together with the rope attaching it to the door. If, by contrast, the rope attaching it is fixed permanently to the door and the bolt is removed like a beam, placed in a corner, and then reattached when one desires, its use as a bolt is forbidden [on the Sabbath]. This is forbidden because [the bolt] is not considered to be a utensil, nor is there any indication [that it is being used as a utensil], for it is not attached to the door, nor is it connected to a rope.

A candelabrum that is made of several separate parts may not be moved on the Sabbath. [This restriction applies] regardless of whether it is large or small. [Why was this prohibition instituted? As a safeguard] lest [it fall apart and] one reconstruct it on the Sabbath. [The following rules apply when] a candelabrum has grooves and thus appears to resemble one that is made from several parts: If it is large and can be carried only with two hands, carrying it is forbidden because of its weight. If it is smaller than that, carrying it is permitted.

We may remove a shoe from a shoemaker's block on the Sabbath. We may release a clothes press belonging to an ordinary person on the Sabbath. We may not, however, set the press in place. A press belonging to a launderer should not be touched at all; it is set aside not to be used, because of the financial loss [that might be incurred through its improper use]. Similarly, unprocessed rolls of wool may not be carried, because [their owner] objects [to their use for purposes other than spinning fabric]. Therefore, if they have been set aside for a particular purpose, it is permitted to use them. Unprocessed hides - regardless of whether they belong to a private person or to a [leather] craftsman - may be carried, because [their owner] does not object to their [use].

All filth - e.g., feces, vomit, excrement, and the like - that is located in a courtyard where [people] are dwelling may be removed to a dung heap or to a latrine. Such entities are referred to as a chamber pot. If it is located in another courtyard, it should be covered by a utensil so that a child will not become soiled by it. One may step on spittle that is lying on the ground without taking any notice of it. One may carry a warming-pan because of its ash. [This leniency is granted] despite the fact that it contains chips of wood, because it is equivalent to a chamber pot. At the outset, we may not bring about the creation of a repulsive entity on the Sabbath. If, however, [such an entity] comes about as a natural process, or one transgresses and creates it, it may be removed.

It is permitted to partake of oil that flows from beneath the beam of an olive press on the Sabbath and from dates and almonds that are prepared to be sold. One may even begin to take grain from a storehouse or from a grain pile on the Sabbath, for food never becomes muktzeh on the Sabbath at all. On the contrary, all [types of food] are [always] prepared for use. [There is, however, one] exception: figs and raisins that have been set aside to dry. Since they pass through an intermediate stage when they become repulsive and are unfit to eat, they are considered muktzeh and are forbidden [to be carried] on the Sabbath. A barrel [of wine] or a watermelon that was opened may be carried and stored away, even though it is no longer fit to eat. Similarly, an amulet that has not proven its efficacy may be moved, although one is forbidden to go out [into the public domain] wearing it. The oil that remains in a lamp or in a bowl that was kindled on a particular Sabbath may not be used on that Sabbath. It is muktzeh because of the forbidden [labor with which it was associated beyn hash'mashot].

Although taking [produce] from a storehouse of grain or of barrels of wine is permitted, it is forbidden to begin to empty [the storehouse] unless this is being done for a purpose associated with a mitzvah - e.g., emptying it to host guests or to establish a hall of study. [In the latter situations,] how should the storehouse be emptied? Every person should take [out] four or five containers until it has been completely [cleared]. We may not sweep the floor of the storehouse, as has been explained. [Even when one is forbidden to empty the storehouse,] one may enter and leave and create a path with one's feet by entering and leaving.

Any substance that is fit to be used as food for an animal, beast, or fowl that is commonly found may be carried on the Sabbath. What is implied? One may carry dry turmos beans because they are food for goats. Fresh [turmos beans,] by contrast, may not [be carried]. [One may carry] chatzav because it is food for deer, mustard seed because it is food for doves,and bones because they are food for dogs. Similarly, we may carry all the shells and seeds [of produce] that are fit to serve as animal fodder. Concerning those that are not fit to be eaten: One should eat the food and throw [the shells or seeds] behind one's back; carrying them is forbidden. One may carry meat that has spoiled, for it is fit to be eaten by beasts. One may carry raw meat - whether salted or unsalted- because it is fit to be eaten by humans. This ruling applies to [raw] fish that has been salted. By contrast, carrying unsalted [raw] fish is forbidden.

We may not carry broken pieces of glass even though they are edible by ostriches, nor bundles of twigs from a vine even though they are edible by elephants, nor luf, even though it is edible by ravens. [These restrictions were instituted] because these and similar [species] are not commonly found among most people.

[The following rules apply to] bundles of straw, bundles of wood, and bundles of twigs: If they were prepared to be used as animal fodder, one may carry them. If not, one may not carry them. If one brought in bundles of wild hyssop, madder, hyssop, or thyme to be used as kindling wood, one may not use them on the Sabbath. If one brought them in for use as animal fodder, one may use them. Similar rules apply to mint, rue, and other herbs.

We may not rake food that was placed before an ox that is being fattened for slaughter. [This applies regardless of whether the food has been placed] in a feeding trough that is a [separate] utensil or in an earthen feeding trough. [Similarly,] one may not shift [the food] to the side so that [it does not become mixed with] feces. [These restrictions are] decrees, [instituted] lest one level grooves [in the floor]. One may take food that had been placed before a donkey and place it before an ox. One may not, by contrast, take food that had been placed before an ox and place it before a donkey. [This restriction was instituted] because the food that is before an ox becomes soiled by its spittle and is not fit to be eaten by another animal. Leaves that produce a foul and repulsive odor and are not eaten by animals may not be carried. For similar reasons, carrying the hook on which fish are hung is forbidden. By contrast, the hook on which meat is hung is permitted to be carried. The same applies in all similar situations.

Although carrying a corpse on the Sabbath is forbidden, one may anoint it and wash it, provided one does not move any of its limbs. We may slip out a pillow from underneath it so that it will be lying on the ground to enable it to remain without decomposing. We may bring a utensil that will cool [a corpse] or a metal utensil and place it on the belly [of the corpse] so that [the corpse] will not swell. We may stop up [the corpse's] orifices so that air will not enter them. We may tie its jaw - not so that it will close - but so that it will not [open] further. We may not close [a corpse's] eyes on the Sabbath.

When a corpse is lying in the sun, we may place a loaf of bread or a baby on it and carry it [into the shade]. Similarly, if a fire breaks out in a courtyard where a corpse is lying, we may place a loaf of bread or a baby on it and carry it [out from the fire]. Indeed, even if a loaf of bread or a baby are not available, one may save a corpse from a fire. [This leniency is granted] lest one extinguish the fire out of apprehension that the corpse not be consumed [by the flames]. [The leniency of carrying an entity with] a loaf of bread or a baby upon it is granted only in the case of a corpse, because a person is distraught over the corpse [of his loved ones].

[The following procedure should be adhered to when] a corpse is lying in the sun and there is no place to carry it, or [the people] do not desire to move it from its place: Two people should come and sit, one on either side [of the corpse]. If it is [too] warm for them [to sit on the ground], they may both bring couches and sit on them. If it is [too] warm for them [to sit in the sun], they may both bring mats and spread them over the couches. [Afterwards,] they both may [depart], overturn their couches, and remove them [leaving the mats suspended over the corpse]. In this manner, the covering is created on its own accord, [as it were], for the two mats are next to each other and their two ends are located on the ground on either side of the corpse.

When a corpse has decomposed in a house [to the extent that it produces a foul odor] and thus is being disgraced in the eyes of the living, and their honor is being compromised because of it, carrying it into a carmelit is permitted. [This leniency was granted because] the honor of the creatures is great enough to supersede [the observance of] a negative commandment of the Torah, namely: "Do not swerve right or left from the words they tell you" [Deuteronomy 17:11]. If [the people in the home] have an alternative place to go, they may not remove the corpse. Instead, the corpse should be left in its place and they should depart.

The one who goes outside the boundary of the city on the Sabbath is lashed, as it is said, "one shall not go out from one's place on the seventh day" (Exodus 16:29). This "place" is the boundary of the city. And the Torah dod not give the amount [of distance] for this boundary, but the Sages had a tradition that this boundary was 12 mil outside, equal to the Israelites camp. And thus Moses our teacher said to them: do not go outside the camp. And from the words of the [Rabbis], a person shall not go outside the city other than 2000 cubits, but outside of 2000 cubits is forbidden, in that 2000 cubits is the pasture land of the city....

You find from what was learned that a person is permitted on the Sabbath to walk the entire city, even if it was [as big as] Nineveh, whether it was surrounded by a wall or not surrounded by a wall. And similarly, it is permitted to walk outside the city 2000 cubits in every direction, square, like a square tablet such that one benefits from the corners. And if one went outside 2000 cubits, we lash him with lashes of rebellion until 12 mil. But if he went out and distanced [himself] from the city more than 12 mil, even one cubit, he is lashed from the [law of] the Torah.

[There is a question whether] a person [is liable] if he goes beyond the Sabbath limit, [travelling] at a height of more than ten handbreadths above the ground - e.g., he jumps from one pillar to another - when none of the pillars has a surface area of four handbreadths by four handbreadths. For there remains an unresolved question [among the Sages] whether or not the Sabbath limits apply ten handbreadths above the ground.. [The matter is one of question only in an instance similar to the example given.] If, by contrast, a person walks on a surface that is four [handbreadths] by four [handbreadths], it is as if he is walking on the ground [even though the surface is ten handbreadths above the ground]. The Sabbath limits apply in such an instance.

A person who spends the Sabbath in a barn in the desert, in a corral, in a cave, or in a similar type of private domain may walk through its entire space and [may continue] to the limits of a square extending two thousand cubits in every direction [from that domain]. Similarly, a person who spends the Sabbath in an [open] valleymay walk to the limits of a square extending two thousand cubits in every direction from the place [at which he is located at the commencement of the Sabbath]. [This applies] even when he was sleeping at the time of the commencement of the Sabbath and thus did not consciously acquire the place as his Sabbath base. A person who is walking in an open valley and does not know how far his Sabbath limit extends may take two thousand ordinary steps. This is [his] Sabbath limit.

When a person walks the two thousand cubits that he is entitled to walk and his limit ends in a barn, in a corral, in a cave, or in a city, he is allowed to proceed only to the end of his limit. We do not say that since his limit ends within a private domain, he is entitled to walk throughout that domain. When does the above apply? When his limit ends in the midst of the city or in the midst of the cave. If, however, that private domain is included within his two thousand cubits, that entire domain is considered to be only four cubits, and the remainder [of the two thousand cubits] is calculated accordingly.

What is implied? If there were one thousand cubits from the place a person established as his base for the Sabbath, or from the town [in which he spent the Sabbath], to a city or a cave that is a thousand cubits long or less, he may walk through the entire city or cave that he encounters and [continue] beyond it for 996 cubits.

If, however, [in the instance mentioned above,] the city or the cave that begins within his Sabbath limits extends one thousand and one cubits, the person may walk only one thousand cubits - i.e., he may proceed to the end of the two thousand cubits [granted] him, [but no further].

A person whose Sabbath limits end in the midst of a town may, nevertheless, move an article to any place within the town by throwing it. When a person spends the Sabbath in an open valley, and gentiles surround him with an enclosure on the Sabbath, he may still walk only two thousand cubits - even when this measure is included within the enclosure - in any direction. He may, nevertheless, move an article to any place within the enclosure by throwing it, provided it was enclosed for the sake of habitation.

[The following rule applies when] a person is in the midst of a journey - whether on sea or on dry land - and [intends] to enter a city: If he comes within two thousand cubits of the city before the commencement of the Sabbath, even though he did not arrive at the city until [after] the Sabbath [had commenced], he is permitted to enter, to walk throughout the entire city, and [continue] for two thousand cubits outside of it in all directions.

[The following rule applies when] a person [is in the midst of a journey and intends to enter] a city, but falls asleep on the way, and does not awake until [after] the Sabbath [has commenced]: If when he awakes, he finds himself within the city's [Sabbath] limits, he is permitted to enter, to walk throughout the entire city, and [continue] for two thousand cubits outside of it in all directions. [This is permitted] because his intent was to journey to this city. Therefore, he is considered to have established his "place" for the Sabbath together with the inhabitants of this city, since he entered into their limits.

A person who goes even a single cubit beyond [a city's] Sabbath limits should not reenter them. [The rationale is that] the four cubits that a person is granted in which to walk begin from the place where the person is standing. Therefore, since the person went a cubit or more beyond his Sabbath limit, he must remain in his place. He may not walk except in the four cubits that begin from the place in which he is standing, and continue in a forward direction. Similarly, a person who is even one cubit outside a city's Sabbath limits when darkness falls should not enter the city. Instead, he may proceed only two thousand cubits from the place where he was standing when the Sabbath commenced. If a person's Sabbath limit ends in the midst of the city, he may proceed [no further] than the end of his Sabbath limit, as has been explained. If one of a person's feet is inside [a city's] Sabbath limits and his other foot is outside the Sabbath limits [when the Sabbath commences], he may enter.

[The following rules apply to] a person who left the Sabbath limits unintentionally - e.g., gentiles took him outside [the limits], he was possessed by an undesirable temperament, or he inadvertently went beyond [the limit]: He may walk no more than four cubits. If he returned [within his previous Sabbath limits] voluntarily, he may walk no more than four cubits. If [the forces that caused him to depart] returned him, it is as if he had never departed. If [these forces] left him in a private domain - e.g., the gentiles placed him in a barn, a corral, a cave, or another city - he may walk throughout that domain. Similarly, if he inadvertently left his Sabbath limits [and entered] a domain of this nature, and became conscious of his actions while in this domain, he may walk throughout that domain.

When a person voluntarily left the Sabbath limits, he may walk only within four cubits, even when he was returned to his [original] Sabbath limits involuntarily - e.g., he was taken back by gentiles or because of an undesirable temperament. Similarly, if he voluntarily left the Sabbath limits, he may walk only within four cubits even when he is within a private domain - e.g., a barn or a corral. A person who sets out on the Mediterranean Sea may walk throughout the ship and carry throughout the ship, even though he is outside the Sabbath limits that he originally established as his Sabbath base.

Whenever a person leaves his Sabbath limits unintentionally, and is surrounded by an enclosure on the Sabbath, he may walk throughout [the area of] that enclosure, provided it does not exceed two thousand cubits. When this enclosure that is created without his knowledge overlaps part of the Sabbath limit that he left [an additional leniency is granted]. Since he is allowed to walk throughout that enclosure, he may reenter his Sabbath limits. Once he enters, [he may proceed freely,] as if he had never left.

[The following rules apply when] any of the individuals whose movement is restricted to four cubits must relieve himself: He may leave [these four cubits], move away [an appropriate distance], relieve himself, and then return to his place. If when moving away to relieve himself, the person enters a portion of the Sabbath limits that he originally left: since he has entered, [his] entry [is accepted as fact], and it is as though he had never departed. [This leniency applies] provided he originally left unintentionally. If he left intentionally, he may walk only [within] four cubits, even if he reentered [his original limits].

[The following rules apply to] all individuals who are sanctioned by the court [to leave their Sabbath limits] - e.g., witnesses who are going to testify regarding their sighting of the moon, - and all others who are allowed to depart because of a mitzvah: When they reach their destination, they may proceed two thousand cubits in all directions. Should they become located in a city, they [are governed by] the same [rules as] the inhabitants of that city, and may proceed two thousand cubits beyond the city in all directions.

[The following rules apply when] a person was sanctioned to depart [from his Sabbath limits], but in the midst of his journey, he was informed that the mitzvah that he had intended to perform had already been completed: He may proceed two thousand cubits in all directions. If a portion of the Sabbath limit from which he departed overlaps these two thousand cubits, he may return to his [original] place, and it is as though he had never departed. All those who depart [from the Sabbath limits] to rescue Jewish lives from gentiles, from a [flooding] river, or from an avalanche, are granted two thousand cubits [in which to walk] from the place where they rescue them. [When Jews are rescued from gentiles, but] the gentiles' position is strong, and the rescuers fear spending [the remainder of] the Sabbath in the place where they rescue them, they may return to their [original] place, [carrying] their weapons.

Whenever there is a home that is outside a city, but seventy and two thirds cubits - i.e., the length of one of the sides of [a square] 5000 square cubits in area - or less from the city, it is considered to be part of the city and joined to it. When two thousand cubits are measured in all directions from the city, this house [is considered to be on the extremity of the border and] the measurement [begins] from there.

If one house is within seventy cubits of a city, another house is within seventy cubits of the first, and a third within seventy cubits of the second [and so on], they are all considered to be one city, although the chain extends for a distance of several days walk. When [the Sabbath limits] are measured, they are measured from the last house, provided this house is a dwelling four cubits by four cubits or more [in area].

[The following are considered to be dwellings in the context mentioned above:] a synagogue that has a dwelling for its attendants, a temple of a false deity that has a dwelling for its priests, a storeroom that has a dwelling, a bridge or a grave that has a dwelling, a structure four cubits by four cubits that has three walls but no roof, watchtowers,, a house built [on an island] at sea, a structure with two walls and a roof, a cave with a building at its entrance that is used as a dwelling. All of these are included as part of the city, provided they are located within seventy and a fraction cubits of it. From this house on the extremity [of the city], we consider it as if a line is extended along the length of the entire city, and we measure two thousand cubits outward from that line.

The following [structures] are not added [as the furthest extremities of a city's boundaries]: a structure with two walls and no roof - despite the fact that people dwell within it - a bridge, a grave, a synagogue, a temple to false deities, and a storehouse that do not have dwellings; a cistern, a trench, a cave, a dovecote, and a house on a ship. All of these are not added [to a city's boundaries].

[The following rule applies when] two towns are located next to each other: If the distance between them is 141 1/3 cubits [or less], so that [the distance between them] is seventy and a fraction [as measured] from one town and seventy and a fraction [as measured] from the other town, they are considered to be a single city. Accordingly, [the inhabitants of] each town can walk throughout the other town and two thousand cubits outside of it. [The following rules apply when] three villages are located in a triangle: If there are two thousand cubits or less between the village in the middle and both of the villages on the extremities, and there are 282 2/3 cubits [or less] between the villages on the extremities, so that if the middle village were placed on the line between them, there would be 141 1/3 cubits [or less] between it and both of them, they are all considered to be a single city. When [a Sabbath limit] is measured, it is measured two thousand cubits in all directions from [the single unit created from] these three [villages]. When the wall of a city was erected, and the city was settled afterwards, we measure [the Sabbath limit] from [the end of] the settled area [and not from the wall]. If it was settled and then surrounded [by a wall], we measure from the wall.

When a city is rectangular or square, since it has four angles that are equal, we leave it as it is, and measure two thousand cubits in each direction on all four sides. If it is circular, we construct an [imaginary] square around it, considering it as the center of that square. We measure two thousand cubits from the sides of that square in all directions. Thus, [the inhabitants] gain [the area] at the corners.

Similarly, if a city is triangular in shape, or if it has many different sides, we construct a square around it, and afterwards measure two thousand cubits from each side of that square. When we construct a square around a city, we construct this square according to the compass directions, making each of its sides face one of the four directions and extend in a straight line vertically or horizontally.

When a city is [shaped like a trapezoid,] one side being shorter than the other, we consider both sides to be of the length of the longer side. [The following rules apply when a city] is L-shaped or crescent-shaped: If there are less than four thousand cubits between the two points on the extremities, we measure [the Sabbath limit] from [the imaginary line that connects these points]. When there are more than four thousand cubits between the two points on the extremities, we measure [the Sabbath limit] from [the vertex of] the crescent.

[The following rules apply to] a city located at the edge of a river: If there is a dock four cubits wide at the river bank, so that one can stand on it and use the river, the river is considered to be part of the city. Thus, [the Sabbath limit of] two thousand cubits is measured from the other bank of the river, because the dock causes the river to be considered part of the city. If there is no dock, the measurement begins from the edge of the houses, and [the width of] the river is included in the two thousand cubits.

[The following laws apply to] the dwellers of huts: [The Sabbath limits] should be measured from the entrance to their homes. If [in that area] there are three courtyards with two houses in each, [the entire area] is established [as a unit]. A square is constructed around it, and two thousand cubits are measured [from its borders], as all other cities.

[The two thousand cubits of the Sabbath limits] should be measured only by using a rope of fifty cubits, but not a shorter or a longer one. The rope should be made of flax, so that it will not stretch beyond [that length]. When [the measurers] reach a crevice that is fifty cubits [or less] wide, so that [its width] can be spanned [by the length of] the measuring rope, this should be done, provided [the crevice] is less than four thousand cubits deep.

When does the above apply? When a plumb line descends directly [into the crevice], for then [the slopes of the crevice] cannot be used. If, however, the plumb line does not descend directly, one should not span [the crevice with the measuring rope], unless the crevice is two thousand cubits or less in depth.

With regard to a valley with a gradual descent, one should ascend and descend, measuring by approximation. If the valley is more than fifty cubits wide and thus cannot be spanned [by the measuring rope], [the measurers] should go to a place where they can span the gap, measure the span [there], see the parallels to [the place they are] measuring, and return to their task.

When [the measurers] reach a wall, we do not say that they must pierce the wall [to continue measuring]. Instead, it is sufficient to approximate its thickness and continue. If the wall can be used [by the public], it must be measured in an exact manner. Similarly, if a plumb line will descend directly parallel [to the wall], its thickness should be measured exactly.

[The following rules apply when the measurers] reach a mountain: If the slope of the mountain ascends ten handbreadths within a length of five cubits, [the measurers should] measure the span [above the mountain], and return to their [ordinary] measurement. If its height rises acutely, its slope ascending ten handbreadths within a length of four cubits, [all that is necessary is] to approximate [its length], and then one may proceed further. If a mountain is so wide that [the measuring rope] cannot span it - i.e. it is more than fifty cubits wide - it should be measured by approximation, small portions at a time. This is the meaning of the expression, "In the mountains, they measured by approximation."

What is implied [by the directive to] measure mountains or valleys that cannot be spanned by approximation? Two people hold a rope four cubits long. The person above should hold the upper end at the level of his feet, while the person below should hold the lower end at the level of his heart. The person standing above then descends to the level of the person standing below, who, in turn, descends further to the extent of the rope. [The entire process should be repeated and] continued until the entire area has been measured. When [the measurers] go to span a mountain or a valley, they should not depart from the Sabbath limits, lest passersby see them and say, "The Sabbath limits passed by here."

We rely only on the measurement by an expert who is proficient in the measuring of land. If the Sabbath limits [of a city] had been established and an expert came and measured [them again], increasing them in some places and decreasing them in others, we accept his ruling regarding the limits that he increased. Similarly, if two experts came and measured the Sabbath limits, one giving a larger measure and the other giving a smaller measure, we accept the ruling of the one who gives the larger measure, provided that the inconsistency is not greater than the difference between the diagonal [and the border of] a city.

What is implied? We can say that the reason the latter increased the measure was the following: The first erred and measured the two thousand [cubits] from the corner of the city diagonally. Therefore, he reduced its measurement, and the distance between the border of the Sabbath limits and the city will be less than two thousand [cubits]. [By contrast,] the second person [who measured] measured the two thousand [cubits] from the edge of the city [and therefore produced a larger figure]. We do not, however, consider the possibility of the first person's making any greater mistake. Accordingly, if the latter measure is less than 580 cubits more than the original measure, it is accepted. A larger increase, however, is not accepted.

Even when a servant or a maidservant says, "The Sabbath limits reach here," their statements are accepted. An adult's statement is accepted if he says, "We would proceed until this place when I was a child." His testimony is relied on in this instance, since our Sages stated that the lenient approach should be accepted in these rulings, and not the more stringent one, because the measure of two thousand cubits is a Rabbinic institution.

It is biblically mandated positive commandment to sanctify the Sabbath with speech, as it is written (Exodus 20, 7): "Remember the sabbath day, to keep it holy." i.e. Remember through remembrance of praise and through Kiddush. And it must be remembered when it begins and when it ends. When it begins - with Kiddush, and when it ends - with Havdala...

And this is the language of sanctifying the day (Kiddush). Blessed are You, HaShem, our G-d, Eternal Sovereign, Who sanctified us through the commandments, and desired us, and has given us the Holy Sabbath through love and desire as an inheritance, a memorial for the works of creation. First of all holy occasions, a commemoration of the exodus from Egypt, for You chose us and set us as different than all peoples, and You gave us through love and desire Your Holy Sabbath as an inheritance. Blessed are You, HaShem, Who Sanctifies the Sabbath.

The essential time to make Kiddush is in the evening. If you did not make Kiddush in the evening whether accidentally or on purpose, you make Kiddush at any point in the day time. Similarly, if you did not make Havdalah at night you may make Havdalah the next day or at any point before the end of Tuesday. However, Havdalah with a candle is only made when Havdalah is made on a Saturday night.

It is forbidden for a person to eat or drink wine from the time when the day became sanctified until he sanctifies the day [with Kiddush]. And similarly from when the day goes out, it is forbidden for him to begin to eat and drink and to do creative labor or to taste anything a until he separates [makes Havdalah] And to drink water is permitted. If he forgot or it passed and he ate or drank before he sanctified or before he separated, behold this one sanctifies or separates after he eats.

It is from the words of the Sages to sanctify over the wine and to separate over the wine. And even though one separated during the Prayer [i.e. Amidah], one needs to separate over the cup. And after one separates [during the Prayer] and one says "between holy and ordinary", it is permitted for one to do creative labor, even though one has not separated over the cup. And one blesses of the wine first, and after that sanctifies. And one does not wash one's hands until one sanctifies.

What is the procedure he should follow: He should take a cup that contains a revi'it or more, wash it thoroughly inside, and rinse its outside. He should fill it with wine, hold it in his right hand, lifting it above the ground more than a handbreadth, without supporting it with his left hand. One recites the blessing [borey pri] hagefen and then the kiddush. It is, however, common custom among the Jewish people first to recite the passage Vayechulu, then the blessing [borey pri] hagefen and then the kiddush One should drink [at least] a cheekful of wine and give all those joining in the meal to drink. Afterwards, one washes one's hands, recites the blessing hamotzi, and [begins] eating.

Kiddush is only done in the place of a meal. How? One does not make Kiddush in one house and eat in another house. However, if one made Kiddush in one corner, one can eat in another corner. And why do we make Kiddush in the synagogue? Because of the guests, who eat and drink there.

A person who desires to partake of bread more than of wine, and similarly, a person who has no wine, should wash his hands, recite the blessing hamotzi, and then recite kiddush. Afterwards, he should break bread and eat. Havdalah, by contrast, may not be recited over bread, but only over wine.

A person who had intended to recite kiddush over wine on Friday night, but forgot, and before he recited kiddush washed his hands [with the intention of partaking of bread], should recite kiddush over bread. He should not recite kiddush over wine after washing his hands [to partake of] a meal. It is a mitzvah to recite a blessing over wine on the Sabbath day before partaking of the second [Sabbath] meal. This is called "the great kiddush." One recites only the blessing borey pri hagefen, partakes of the wine, washes one's hands, and begins the meal. [On the Sabbath day as well,] a person is forbidden to taste any food before he recites kiddush. This kiddush may also be recited only in the place where one eats one's meal.

A person may recite kiddush over a cup [of wine] on Friday before sunset, even though the Sabbath has not commenced. Similarly, he may recite havdalah over a cup [of wine] before sunset, even though it is still Sabbath. For the mitzvah of remembering the Sabbath involves making [a statement to this effect] at the entrance and the departure of the Sabbath, or slightly before these times.

A person who is in the midst of eating [a meal] on Friday when the Sabbath commences should spread a cloth over the table, recite kiddush, complete his meal, and recite grace. A person who is in the midst of eating [a meal] on the Sabbath when the Sabbath departs should complete his meal, wash his hands, recite grace over a cup of wine, and afterwards recite havdalah over [this cup]. If he is sitting and drinking, he should interrupt his drinking,recite havdalah, and begin drinking again.

A person who is eating and completes his meal at the commencement of the Sabbath should recite grace first and then recite kiddush on a second cup of wine. He should not recite grace and kiddush on the same cup [of wine], because two mitzvot should not be performed with the same cup [of wine]. For both the mitzvah of kiddush and the mitzvah of grace are mitzvot that emanate from the Torah itself.

One may only make Kiddush on wine that is suitable to have been offered on the altar. Therefore, if honey or leaven was mixed with the wine, even if only a mustard seed sized was mixed with a barrel full of wine, one can not make Kiddush on that mixture. That is how we instruct people to act in all of the West. However, there are are those that do permit the use of wine mixtures for Kiddush. They are of the opinion that the suitability of wine mixtures is not based on wine that can be offered on the altar. Rather, the only prohibited wines are those that have a bad odor or were left uncovered or were cooked. On any one of those wines you can not make Kiddush.

Wine that tastes like vinegar may not be used for kiddush although its fragrance is that of wine. Similarly, we may not recite kiddush over [the beverage produced from] pouring water over the dregs of wine, although it tastes like wine. When does the above apply? When the ratio between the water poured over the dregs and the beverage produced is less than three parts to four parts. If, however, the ratio is more than three parts to four parts, [the beverage produced is considered to be] diluted wine, and kiddush may be recited over it.

When a person drinks from a vessel containing wine, even if he drinks only a small amount from a vessel that contains many revi'iot [of wine], he has blemished the wine and invalidated it. We may not recite kiddush over the remainder, because it is regarded like the remnants left over in a cup.

Although the fragrance of wine resembles vinegar, if its flavor resembles wine, kiddush may be recited over it. Similarly, [kiddush may be recited over] diluted wine. We may recite kiddush over raisin wine, provided it is made from raisins that [are not entirely dried out] - i.e., if one presses them, they will release a concentrated syrup. Similarly, a person may recite kiddush over wine fresh from the wine press, [i.e., grape juice]. Indeed, a person may squeeze a cluster of grapes and recite kiddush over the juice immediately thereafter. Although the majority of a country uses beer instead of wine, [the beer] is not acceptable for kiddush. It may, nevertheless, be used for havdalah, for in that country it serves as a substitute for wine.

Just as we sanctify on the night of the Sabbath and separate upon the going out of the Sabbath, so too we sanctify on the nights of holy days of Festivals and separate upon their going out and upon the going out of the Day of Atonement, in that all of them are sabbaths of the LORD. And we separate upon the going out of holy days of Festivals into ordinary days of the Festival and upon the going out of the Sabbath into holy days of Festivals, but we do not separate upon the going out of Yom Tov into the Sabbath.

[The following is] the text of the kiddush recited on festivals: Blessed are You, G-d our Lord, King of the universe, who has chosen us from all the nations, and raised us above people of all tongues. He chose us and made us great; he showed us favor and glorified us. And G-d our Lord gave us with love festivals for rejoicing, holidays and [unique] seasons for gladness, [including] this festive day of holy convocation, this festival of - Matzot, Shavuot, [or] Sukkot - the season of - our freedom, the giving of our Torah, [or] our happiness - in love, as a commemoration of the exodus from Egypt. For You have chosen us and sanctified us from all the nations and given us as an inheritance Your holy seasons for rejoicing and gladness. Blessed are You, G-d, who sanctifies Israel and the seasons. When [a holiday] occurs on the Sabbath, one should mention the Sabbath [in the midst of the passage], and conclude in the same manner as one concludes in prayer, "[Blessed...] who sanctifies the Sabbath, Israel and the seasons."

On Rosh HaShanah, one should say: ...And G-d our Lord gave us with love this day of holy convocation for remembrance, recalling the sounding [of the shofar], a holy convocation in love, as a commemoration of the exodus from Egypt. For You have chosen us and sanctified us from all the nations, and Your words are true and everlasting. Blessed are You G-d, the King of the entire earth, who sanctifies Israel and the Day of Remembrance. When [Rosh HaShanah] occurs on the Sabbath, one should conclude "[Blessed...] who sanctifies the Sabbath, Israel and the Day of Remembrance," as one concludes in prayer.

On the night of a holiday, one recites kiddush over wine as on the Sabbath. Should one lack wine or should one desire bread, one may recite kiddush over bread. Similarly, on [the day of a] holiday, one should recite "the great kiddush" as one does on the Sabbath.

What blessings should be recited on the night of a holiday that falls on a Sunday? At the outset, one recites the blessing [borey pri] hagefen. Afterwards, one should recite the kiddush for the holiday. Then one should recite the blessing over fire, and after that havdalah. One should conclude havdalah, "...who distinguishes between the holy and the holy." [In conclusion,] one recites the blessing Shehecheyanu.

On the night of every holiday and on the night of Yom Kippur, we recite the blessing Shehecheyanu. We do not recite the blessing Shehecheyanu on the seventh day of Pesach, because it is not a holiday in its own right, and we have already recited the blessing Shehecheyanu at the beginning of the Pesach festival.

This is the order of havdalah on Saturday night: [First,] one recites the blessing over the wine; afterwards, one recites the blessing over the spices, and then over the flame. Which blessing is recited over the flame? "[Blessed... King of the universe,] who creates the lights of fire." Afterwards, one recites havdalah.

We do not recite the blessing over the flame until we derive benefit from its light to the extent that one could differentiate between the coin of one country and that of another. We may not recite the blessing over a flame belonging to gentiles, for it may be assumed that their gatherings are associated with the worship of false divinities. We may not recite the blessing on a flame [kindled for] the worship of false divinities or on a flame [kindled for the sake of] the deceased.

When a Jew lights a flame from a gentile's [flame], or a gentile from a Jew's [flame], we may recite a blessing upon it. [If, however,] a gentile [lights a flame] from another gentile's [flame], we may not recite a blessing upon it. [The following rules apply when a person] is walking outside a large city and sees light: If most of the city's inhabitants are gentiles, he may not recite this blessing. If most are Jewish, he may. At the outset, one should not recite this blessing over the fire of a furnace, an oven, or a range. If coals [are glowing to the extent that] were one to put a sliver of wood between them, they would catch fire of their own accord, we may recite a blessing over them. We may recite this blessing over the light of the House of Study if there is an important person there for whom the light is kindled. We may recite a blessing over the light of a synagogue if there is a chazan who lives there. The most choice way of performing the mitzvah is to use a torch for the havdalah [light]. There is no need to seek light [for havdalah] as one seeks to fulfill all the other mitzvot. Instead, [the law is that] if one has a light, one should recite the blessing over it.

We may recite the blessing over a fire that is kindled on the Sabbath for the sake of a sick person or for a woman after childbirth. On Saturday night, we may recite the blessing over light produced from wood or stone, for this was the manner in which fire was first created by man. We may not, by contrast, recite a blessing over such a flame on the night following Yom Kippur. For on the night following Yom Kippur, we recite the blessing only on a light that has rested. When, however, a fire is kindled on Yom Kippur for the sake of a sick person or for a woman after childbirth, we may recite the blessing upon it, for it "rested from sin."

When a holiday falls in the middle of the week, one recites [the following passage] as havdalah: [Blessed are You...] who distinguishes between the holy and the mundane, between darkness and light, between Israel and the gentiles, between the Sabbath and the six days of activity.... One uses the same text as one uses on Saturday night. [The fact that it is not the Sabbath does not present a difficulty, for] one is merely listing the types of distinctions [that G-d has created within our world]. [On the night following a holiday,] one need not recite the blessing over spices, nor the blessing over light. Similarly, we are not required to recite the blessing over spices on the night following Yom Kippur.

And why do we bless over the spices at the going out of the Sabbath? Because the soul is saddened at the going out of the Sabbath, we gladden it and settle it down with a good smell.

Four concepts were said regarding Sabbath, two from the Torah, and two from the words of the Sages and explicated through the Prophets. From the Torah: "Remember" (Exodus 20:8) and "Observe" (Deuteronomy 5:12). And explicated through the Prophets: Honor and delight, as it is said, "And call the sabbath a delight, And the holy of the LORD honourable" (Isaiah 58:13).

What is honor? It is what the Sages said that it is a mitzvah to wash one's face, hands, and feet in hot water on the eve of Shabbat for the sake of honor for Shabbat. One should wrap Tzitzit, and sit respectfully, waiting for Shabbat to commence just as one does he goes out to greet a king. And the early Sages would gather their students on the eve of Shabbat and wrap themselves and say, "Come, let us go out and greet Shabbat, the king."

Honoring the Sabbath includes wearing clean clothing. One's Sabbath rainment should be distinct from that of the week. If he has no additional set of clothing, he should loosen his garment so that his style of dress is not like that of the week. Ezra established that the people would wash their clothes on Thursday, to honor the [coming] Sabbath.

It is prohibited to set a meal and drink on the eve of the Sabbath, because of honor for the Sabbath. And it is permitted to eat and drink [outside of a meal context] until it gets dark. And even so, because of honor for the Sabbath, a person should inhibit himself from setting a meal from [the time allowed to say the afternoon prayer] Mincha and on, so that he can enter the Sabbath with an appetite to eat.

A person should order his table on the day before Sabbath, and even if he only needs an olive's amount, and similarly, he should order his table post-Sabbath, and even if he only needs an olive's amount, so as to honor it as it enters and as it leaves. And he must fix up his house during the day, due to the honor of the Sabbath. And there should be a candle lit, the table set for eating, and the bed spread, for all of these are for the honor of Sabbath.

Even if one is a very important person, not accustomed to buying things from the market or getting involved in housework, one is required to do things that are necessary for Sabbath with one's body, for this is its honor. Among the original sages were one who would split wood for cooking, one who would cook or cure meat, trim wicks, or light candles, and some who would go out and buy things needed for Sabbath, for eating and drinking, even though he wasn't accustomed to such. And anyone who increases implementation of this concept is praiseworthy.

What is "enjoyment"? This is what the Sages said that one should prepare a fatty cooked dish and spiced drinks for the Shabbat, according to ones financial ability. Anyone who increases in his Shabbat expenditures and in preparing many good foods is worthy of praise. If one is unable to afford (these expenditures), even if one only makes fried vegetables or something similar in honor of the Shabbat, this is considered fulfillment of enjoyment of the Shabbat. One is not obligated to pain himeself or to ask from others in order to increase his Shabbat meal. The early Sages said "make your Shabbat like a weekday and do not come to rely on people".

One who is affluent and wealthy and for whom every day is like the Sabbath needs to differ his Sabbath diet from his weekday diet. And if it's impossible to change it, he should change the time of his meals: if he usually [has meals] early [in the day], he should [eat] later, and if he usually [eats] late, he should [make the meal] earlier.

A person is obligated to eat three meals on Shabbat: one in the evening; one in the morning; and one in the afternoon. And he must be careful with these 3 meals to not lessen from them at all. And even a poor person who is supported by charity must eat three meals. And if he is sick from an abundance of eating or he is constantly fasting he is exempt from three meals. And it is required to establish each meal of the three on wine and to break [bread] on two loaves. And so too on holidays.

Eating meat and drinking wine is considered delight (oneg), as long as he can afford it. It is not permissible though to sit down for a meal on wine on Shabbat and festivals at the time of communal learning. This then was the custom of the early righteous ones. They would pray the morning and additional service in the synagogue, then go to their home and eat the second meal, and then return to the study house to read [Torah] and repeat [Mishnah] and pray the afternoon service, and afterwards sit down for a meal on wine and eat and drink until Shabbat has ended.

It is forbidden for a person to walk on the eve of the Sabbath (i.e. Friday] more than three parasot from the beginning of the day so that he arrives at his house while there is till much daytime and he can prepare his festive meal, in that behold the people of the household would not know that he is coming that day in order to prepare for him. And there should be no need to say [such] if he was being a guest at the place of others since he would embarrass them because they will not have prepared for him the appropriate thing for guests.

It is forbidden to fast and to sound trumpets and to supplicate and to beg for mercy on Shabbat. Even for such [grave] troubles that the community would [ordinarily] fast and cry out because of them; on the Sabbath and festivals we do not fast and sound trumpets, aside from a city that is surrounded by non-Jews or a river, or a ship that is shipwrecked. In these [cases] we sound trumpets on the Shabbat to [encourage others to] aid them and we supplicate and ask for mercy for them.

We do not besiege cities of worshipers of stars and constellations less than three days before the Sabbath in order to settle down the minds of the men of war and they will not be frightened or distracted on the Sabbath. We do not set sail on a boat less than three days before the Sabbath in order to settle down one's mind before the Sabbath and one is not suffering too much. And for a matter of a commandment one may set sail on the sea even on the eve of the Sabbath [i.e. Friday]. And he interrupts [his journey] with it on the Sabbath, and if it does not rest... From Tyre to Sidon and similar cases, even for an optional matter it is permitted to set sail on the eve of the Sabbath. And in a place where it is customary not to set sail on the eve of a Sabbath in general, we do not set sail.

Marital relations are included in the obligation of enjoyment of the Shabbat. Therefore Torah scholars fulfill their marital obligations once a week, on the Shabbat. It is permissible to have marital relations with a virgin, even in the first instance, and there is no transgression of (the Shabbat laws) of "injuring" or "pain" to her.

[The observance of] the Sabbath and [the prohibition against] worshiping false deities are each equivalent to [the observance] of all the mitzvot of the Torah. And the Sabbath is the eternal sign between the Holy One, blessed be He, and us. For this reason, whoever transgresses the other mitzvot is considered to be one of the wicked of Israel, but a person who desecrates the Sabbath publicly is considered as an idolater. Both of them are considered to be equivalent to gentiles in all regards. Therefore, our prophets praise [Sabbath observance], saying [Isaiah 56:2]: "Happy is the man who does the following, and the mortal who holds fast to it, who keeps the Sabbath, without desecrating it...." It is explicitly stated in our prophetic tradition that whoever observes the Sabbath according to law and honors it and delights in it according to his ability will receive reward in this world in addition to the reward that is preserved for the world to come, as [Isaiah 58:14] states: "'You will then delight in G-d. I will cause you to ride on the high places of the earth, and I will nourish you with the heritage of Jacob your ancestor'; thus has the mouth of G-d spoken."