Sabbath Chapter 12

הַמַּבְעִיר כָּל שֶׁהוּא חַיָּב. וְהוּא שֶׁיְּהֵא צָרִיךְ לָאֵפֶר. אֲבָל אִם הִבְעִיר דֶּרֶךְ הַשְׁחָתָה פָּטוּר מִפְּנֵי שֶׁהוּא מְקַלְקֵל. וְהַמַּבְעִיר גְּדִישׁוֹ שֶׁל חֲבֵרוֹ אוֹ הַשּׂוֹרֵף דִּירָתוֹ חַיָּב אַף עַל פִּי שֶׁהוּא מַשְׁחִית. מִפְּנֵי שֶׁכַּוָּנָתוֹ לְהִנָּקֵם מִשּׂוֹנְאוֹ וַהֲרֵי נִתְקָרְרָה דַּעְתּוֹ וְשָׁכְכָה חֲמָתוֹ וְנַעֲשָׂה כְּקוֹרֵעַ עַל מֵתוֹ אוֹ בַּחֲמָתוֹ שֶׁהוּא חַיָּב וּבְחוֹבֵל בַּחֲבֵרוֹ בִּשְׁעַת מְרִיבָה שֶׁכָּל אֵלּוּ מְתַקְּנִים הֵן אֵצֶל יִצְרָן הָרַע. וְכֵן הַמַּדְלִיק אֶת הַנֵּר אוֹ אֶת הָעֵצִים בֵּין לְהִתְחַמֵּם בֵּין לְהָאִיר הֲרֵי זֶה חַיָּב. הַמְחַמֵּם אֶת הַבַּרְזֶל כְּדֵי לְצָרְפוֹ בְּמַיִם הֲרֵי זֶה תּוֹלֶדֶת מַבְעִיר וְחַיָּב:

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.

הַמְכַבֶּה כָּל שֶׁהוּא חַיָּב. אֶחָד הַמְכַבֶּה אֶת הַנֵּר וְאֶחָד הַמְכַבֶּה אֶת הַגַּחֶלֶת שֶׁל עֵץ. אֲבָל הַמְכַבֶּה גַּחֶלֶת שֶׁל מַתֶּכֶת פָּטוּר. וְאִם נִתְכַּוֵּן לְצָרֵף חַיָּב. שֶׁכֵּן לוֹטְשֵׁי הַבַּרְזֶל עוֹשִׂים מְחִמִּים אֶת הַבַּרְזֶל עַד שֶׁיֵּעָשֶׂה גַּחֶלֶת וּמְכַבִּין אוֹתוֹ בְּמַיִם כְּדֵי לְחַסְּמוֹ. וְזֶהוּ לְצָרֵף שֶׁהָעוֹשֶׂה אוֹתוֹ חַיָּב וְהוּא תּוֹלֶדֶת מְכַבֶּה. וּמֻתָּר לְכַבּוֹת גַּחֶלֶת שֶׁל מַתֶּכֶת בִּרְשׁוּת הָרַבִּים כְּדֵי שֶׁלֹּא יִזּוֹקוּ בָּהּ רַבִּים. הַנּוֹתֵן שֶׁמֶן לְתוֹךְ הַנֵּר הַדּוֹלֵק חַיָּב מִשּׁוּם מַבְעִיר. וְהַמִּסְתַּפֵּק מִן הַשֶּׁמֶן שֶׁבַּנֵּר חַיָּב מִשּׁוּם מְכַבֶּה:

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.

דְּלֵקָה שֶׁנָּפְלָה בְּשַׁבָּת הַמְכַבֶּה אוֹתָהּ מִפְּנֵי אִבּוּד מָמוֹן חַיָּב שֶׁאֵין אִבּוּד מָמוֹן דּוֹחֶה שַׁבָּת אֶלָּא אִבּוּד נְפָשׁוֹת. לְפִיכָךְ יֵצְאוּ בְּנֵי אָדָם כְּדֵי שֶׁלֹּא יָמוּתוּ וְיַנִּיחוּ הָאֵשׁ תְּלַהֵט וַאֲפִלּוּ שׂוֹרֶפֶת כָּל דִּירָתוֹ כֻּלָּהּ:

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.

מֻתָּר לַעֲשׂוֹת מְחִצָּה בְּכָל הַכֵּלִים בֵּין מְלֵאִים בֵּין רֵיקָנִים כְּדֵי שֶׁלֹּא תַּעֲבֹר הַדְּלֵקָה. אֲפִלּוּ כְּלִי חֶרֶשׂ חֲדָשִׁים מְלֵאִים מַיִם עוֹשִׂין מֵהֶן מְחִצָּה אַף עַל פִּי שֶׁוַּדַּאי מִתְבַּקְּעִין וּמְכַבִּים. שֶׁגְּרַם כִּבּוּי מֻתָּר. וְכוֹפִין קְעָרָה עַל גַּבֵּי הַנֵּר בִּשְׁבִיל שֶׁלֹּא תֵּאָחֵז בַּקּוֹרָה:

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].

תֵּבָה שִׁדָּה וּמִגְדָּל שֶׁאָחַז בָּהֶן הָאוּר מֵבִיא עוֹר גְּדִי וְכַיּוֹצֵא בּוֹ מִדְּבָרִים שֶׁאֵין הָאוּר מְלַהֶטֶת אוֹתָן וּפוֹרְשׂוֹ עַל הַקָּצֶה שֶׁעֲדַיִן לֹא נִשְׂרַף כְּדֵי שֶׁלֹּא תַּעֲבֹר שָׁם הָאֵשׁ:

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.

טַלִּית שֶׁאָחַז בָּהּ הָאוּר פּוֹשְׁטָהּ וּמִתְכַּסֶּה בָּהּ וְאִם כָּבְתָה כָּבְתָה. וְכֵן סֵפֶר תּוֹרָה שֶׁאָחַז בּוֹ הָאוּר פּוֹשְׁטוֹ וְקוֹרֵא בּוֹ וְאִם כָּבָה כָּבָה. וְנוֹתֵן מַיִם מִן הַצַּד שֶׁעֲדַיִן לֹא נִתְלָה בּוֹ הָאוּר וְאִם כָּבְתָה כָּבְתָה. שָׁכַח נֵר דָּלוּק עַל גַּבֵּי טַבְלָא מְנַעֵר אֶת הַטַּבְלָא וְהוּא נוֹפֵל וְאִם כָּבָה כָּבָה. אֲבָל הִנִּיחוֹ מִבָּעֶרֶב אַף עַל פִּי שֶׁכָּבָה אָסוּר לְטַלְטְלוֹ:

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.

נָכְרִי שֶׁבָּא לְכַבּוֹת אֵין אוֹמְרִים לוֹ כַּבֵּה וְאַל תְּכַבֶּה מִפְּנֵי שֶׁאֵין שְׁבִיתָתוֹ עָלֵינוּ. אֲבָל קָטָן שֶׁבָּא לְכַבּוֹת אֵין שׁוֹמְעִין לוֹ. וְהוּא שֶׁיִּהְיֶה עוֹשֶׂה עַל דַּעַת אָבִיו. אֲבָל מִדַּעַת עַצְמוֹ אֵין בֵּית דִּין מְצֻוִּין לְהַפְרִישׁוֹ. וּבִדְלֵקָה הִתִּירוּ לוֹמַר כָּל הַמְכַבֶּה אֵינוֹ מַפְסִיד:

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."

הוֹצָאָה וְהַכְנָסָה מֵרְשׁוּת לִרְשׁוּת מְלָאכָה מֵאֲבוֹת מְלָאכוֹת הִיא. וְאַף עַל פִּי שֶׁדָּבָר זֶה עִם כָּל גּוּפֵי תּוֹרָה מִפִּי משֶׁה מִסִּינַי נֶאֶמְרוּ. הֲרֵי הוּא אוֹמֵר בַּתּוֹרָה (שמות לו ו) "אִישׁ וְאִשָּׁה אַל יַעֲשׂוּ עוֹד מְלָאכָה לִתְרוּמַת הַקֹּדֶשׁ וַיִּכָּלֵא הָעָם מֵהָבִיא". הָא לָמַדְתָּ שֶׁהַהֲבָאָה מְלָאכָה קוֹרֵא אוֹתָהּ. וְכֵן לָמְדוּ מִפִּי הַשְּׁמוּעָה שֶׁהַמַּעֲבִיר בִּרְשׁוּת הָרַבִּים מִתְּחִלַּת אַרְבַּע לְסוֹף אַרְבַּע הֲרֵי הוּא כְּמוֹצִיא מֵרְשׁוּת לִרְשׁוּת וְחַיָּב:

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.

אֵין הַמּוֹצִיא מֵרְשׁוּת לִרְשׁוּת חַיָּב עַד שֶׁיּוֹצִיא כַּשִּׁעוּר הַמּוֹעִיל. מֵרְשׁוּת הַיָּחִיד לִרְשׁוּת הָרַבִּים אוֹ מֵרְשׁוּת הָרַבִּים לִרְשׁוּת הַיָּחִיד. וְיַעֲקֹר מֵרְשׁוּת זוֹ וְיַנִּיחַ בִּרְשׁוּת שְׁנִיָּה. אֲבָל אִם עָקַר וְלֹא הִנִּיחַ אוֹ הִנִּיחַ וְלֹא עָקַר אוֹ שֶׁהוֹצִיא פָּחוֹת מִכַּשִּׁעוּר פָּטוּר. וְכֵן הַמַּעֲבִיר מִתְּחִלַּת אַרְבַּע לְסוֹף אַרְבַּע בִּרְשׁוּת הָרַבִּים אֵינוֹ חַיָּב עַד שֶׁיַּעֲקֹר כַּשִּׁעוּר מִצַּד זֶה וְיַנִּיחֶנּוּ מִצַּד אַחֶרֶת:

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.

הַזּוֹרֵק מֵרְשׁוּת לִרְשׁוּת אוֹ הַמּוֹשִׁיט הֲרֵי זֶה תּוֹלֶדֶת מוֹצִיא וְחַיָּב. וְכֵן הַזּוֹרֵק אוֹ הַמּוֹשִׁיט בְּיָדוֹ מִתְּחִלַּת אַרְבַּע לְסוֹף אַרְבַּע הֲרֵי זֶה תּוֹלֶדֶת מוֹצִיא וְחַיָּב. וְהַזּוֹרֵק כִּלְאַחַר יָד פָּטוּר:

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.

הַמּוֹצִיא מִקְצָת הַחֵפֶץ מֵרְשׁוּת מִשְּׁתֵּי רְשׁוּיוֹת אֵלּוּ לִרְשׁוּת שְׁנִיָּה פָּטוּר. עַד שֶׁיּוֹצִיא אֶת כָּל הַחֵפֶץ כֻּלּוֹ מֵרְשׁוּת זוֹ לִרְשׁוּת זוֹ. קֻפָּה שֶׁהִיא מְלֵאָה חֲפָצִים אֲפִלּוּ מְלֵאָה חַרְדָּל וְהוֹצִיא רֻבָּהּ מֵרְשׁוּת זוֹ לִרְשׁוּת זוֹ פָּטוּר עַד שֶׁיּוֹצִיא אֶת כָּל הַקֻּפָּה וְכֵן כָּל הַדּוֹמֶה לָזֶה שֶׁהַכְּלִי מֵשִׂים כָּל שֶׁיֵּשׁ בּוֹ כְּחֵפֶץ אֶחָד:

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.

הַמּוֹצִיא בֵּין בִּימִינוֹ בֵּין בִּשְׂמֹאלוֹ בֵּין בְּתוֹךְ חֵיקוֹ אוֹ שֶׁיָּצָא בְּמָעוֹת צְרוּרִין לוֹ בִּסְדִינוֹ חַיָּב מִפְּנֵי שֶׁהוֹצִיא כְּדֶרֶךְ הַמּוֹצִיאִין. וְכֵן הַמּוֹצִיא עַל כְּתֵפוֹ חַיָּב אַף עַל פִּי שֶׁהַמַּשּׂאוֹי לְמַעְלָה מֵעֲשָׂרָה טְפָחִים בִּרְשׁוּת הָרַבִּים. שֶׁכֵּן הָיָה מַשָּׂא בְּנֵי קְהָת בַּמִּשְׁכָּן לְמַעְלָה מֵעֲשָׂרָה שֶׁנֶּאֱמַר (במדבר ז ט) "בַּכָּתֵף יִשָּׂאוּ". וְכָל הַמְּלָאכוֹת מִמִּשְׁכָּן לוֹמְדִין אוֹתָן:

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.

אֲבָל הַמּוֹצִיא לְאַחַר יָדוֹ בְּרַגְלוֹ בְּפִיו וּבְמַרְפֵּקוֹ בְּאָזְנוֹ וּבִשְׂעָרוֹ וּבְכִיס שֶׁתָּפוּר בְּבִגְדוֹ וּפִי הַכִּיס לְמַטָּה בֵּין בֶּגֶד לְבֶגֶד, בְּפִי בִּגְדוֹ בְּמִנְעָלוֹ וּבְסַנְדָּלוֹ פָּטוּר שֶׁלֹּא הוֹצִיא כְּדֶרֶךְ הַמּוֹצִיאִין:

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.

הַמּוֹצִיא מַשּׂאוֹי עַל רֹאשׁוֹ. אִם הָיָה מַשּׂאוֹי כָּבֵד כְּגוֹן שַׂק מָלֵא אוֹ תֵּבָה וּמִגְדָּל וְכַיּוֹצֵא בָּהֶן שֶׁהוּא מֵשִׂים עַל רֹאשׁוֹ וְתוֹפֵשׂ בְּיָדוֹ חַיָּב. שֶׁכֵּן דֶּרֶךְ הַמּוֹצִיאִין וְנִמְצָא כְּמוֹצִיא עַל כְּתֵפוֹ אוֹ בְּיָדוֹ. אֲבָל אִם לָקַח חֵפֶץ קַל כְּגוֹן שֶׁהִנִּיחַ בֶּגֶד אוֹ סֵפֶר אוֹ סַכִּין עַל רֹאשׁוֹ וְהוֹצִיאוֹ וְהוּא אֵינוֹ אוֹחֵז בְּיָדוֹ הֲרֵי זֶה פָּטוּר שֶׁלֹּא הוֹצִיא כְּדֶרֶךְ הַמּוֹצִיאִין. שֶׁאֵין דֶּרֶךְ רֹב הָעוֹלָם לְהוֹצִיא הַחֲפָצִין מֻנָּחִין עַל רָאשֵׁיהֶם. הַמַּעֲבִיר חֵפֶץ מִתְּחִלַּת אַרְבַּע לְסוֹף אַרְבַּע בִּרְשׁוּת הָרַבִּים אַף עַל פִּי שֶׁהֶעֱבִירוֹ לְמַעְלָה מֵרֹאשׁוֹ חַיָּב:

[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.

מֻתָּר לְאָדָם לְטַלְטֵל בִּרְשׁוּת הָרַבִּים בְּתוֹךְ אַרְבַּע אַמּוֹת עַל אַרְבַּע אַמּוֹת שֶׁהוּא עוֹמֵד בְּצִדָּן. וְיֵשׁ לוֹ לְטַלְטֵל בְּכָל הַמְרֻבָּע הַזֶּה. וּבְאַמָּה שֶׁלּוֹ מוֹדְדִין. וְאִם הָיָה נַנָּס בְּאֵיבָרָיו נוֹתְנִין לוֹ אַרְבַּע אַמּוֹת כְּבֵינוֹנִיּוֹת שֶׁל כָּל אָדָם. וּמִפִּי הַקַּבָּלָה אָמְרוּ שֶׁזֶּה שֶׁנֶּאֱמַר בַּתּוֹרָה (שמות טז כט) "שְׁבוּ אִישׁ תַּחְתָּיו" שֶׁלֹּא יְטַלְטֵל חוּץ לִמְרֻבָּע זֶה אֶלָּא בִּמְרֻבָּע זֶה שֶׁהוּא כְּמִדַּת אֹרֶךְ אָדָם כְּשֶׁיִּפְשֹׁט יָדָיו וְרַגְלָיו בּוֹ בִּלְבַד יֵשׁ לְטַלְטֵל:

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.

הָיוּ שְׁנַיִם מִקְצָת אַרְבַּע אַמּוֹת שֶׁל זֶה לְתוֹךְ אַרְבַּע אַמּוֹת שֶׁל זֶה מְבִיאִין וְאוֹכְלִין בָּאֶמְצַע. וּבִלְבַד שֶׁלֹּא יוֹצִיא זֶה מִתּוֹךְ שֶׁלּוֹ לְתוֹךְ שֶׁל חֲבֵרוֹ. וְאִם הָיוּ שְׁלֹשָׁה וְהָאֶמְצָעִי מֻבְלָע בֵּינְתַיִם. הוּא מֻתָּר עִמָּהֶן וְהֵן מֻתָּרִין עִמּוֹ וּשְׁנַיִם הַחִיצוֹנִים אֲסוּרִים זֶה עִם זֶה:

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.

לְפִיכָךְ מֻתָּר לְאָדָם לַעֲקֹר חֵפֶץ מֵרְשׁוּת הָרַבִּים וְלִתְּנוֹ לַחֲבֵרוֹ שֶׁעִמּוֹ בְּתוֹךְ אַרְבַּע אַמּוֹת. וְכֵן חֲבֵרוֹ לַחֲבֵרוֹ הָאַחֵר שֶׁבְּצִדּוֹ אֲפִלּוּ הֵן מֵאָה. וְאַף עַל פִּי שֶׁהַחֵפֶץ הוֹלֵךְ כַּמָּה מִילִין בְּשַׁבָּת מֻתָּר. מִפְּנֵי שֶׁכָּל אֶחָד מֵהֶן לֹא טִלְטֵל אֶלָּא בְּתוֹךְ אַרְבַּע אַמּוֹת שֶׁלּוֹ:

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.

הוֹאִיל וְיֵשׁ לוֹ לְאָדָם לְטַלְטֵל בְּכָל הַמְרֻבָּע שֶׁהוּא אַרְבַּע אַמּוֹת עַל אַרְבַּע אַמּוֹת נִמְצָא מְטַלְטֵל בְּאֹרֶךְ אֲלַכְסוֹנוֹ שֶׁל מְרֻבָּע זֶה חָמֵשׁ אַמּוֹת וּשְׁלֹשָׁה חֻמְשֵׁי אַמָּה. לְפִיכָךְ אֵין הַמַּעֲבִיר אוֹ הַזּוֹרֵק בִּרְשׁוּת הָרַבִּים חַיָּב עַד שֶׁיַּעֲבִיר חוּץ לְחָמֵשׁ אַמּוֹת וּשְׁלֹשָׁה חֻמְשֵׁי אַמָּה. וְכָל מָקוֹם שֶׁאָמַרְנוּ מִתְּחִלַּת אַרְבַּע לְסוֹף אַרְבַּע אוֹ הַמַּעֲבִיר אַרְבַּע אַמּוֹת חַיָּב הוּא מִתְּחִלַּת הָאֲלַכְסוֹן שֶׁל אַרְבַּע אַמּוֹת עַד סוֹפוֹ וְאִם הֶעֱבִיר פָּחוֹת מִזֶּה פָּטוּר:

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.

נִמְצָא כָּאן שָׁלֹשׁ מִדּוֹת. כֵּיצַד. הָעוֹקֵר חֵפֶץ מֵרְשׁוּת הָרַבִּים מִמָּקוֹם זֶה וְהִנִּיחוֹ בְּמָקוֹם אַחֵר בִּרְשׁוּת הָרַבִּים אִם הָיָה בֵּין שְׁנֵי הַמְּקוֹמוֹת עַד אַרְבַּע אַמּוֹת הֲרֵי זֶה מֻתָּר. הָיָה בֵּינֵיהֶן יֶתֶר מֵאַרְבַּע אַמּוֹת וַעֲדַיִן הֵן בְּתוֹךְ חָמֵשׁ אַמּוֹת וּשְׁלֹשָׁה חֻמְשֵׁי אַמָּה פָּטוּר. הָיָה בֵּינֵיהֶן חָמֵשׁ אַמּוֹת וּשְׁלֹשָׁה חֻמְשֵׁי אַמָּה בְּשָׁוֶה הֲרֵי זֶה חַיָּב שֶׁהֲרֵי הֶעֱבִיר הַחֵפֶץ חוּץ לַאֲלַכְסוֹנוֹ שֶׁל מְרֻבָּע:

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].