Sabbath Chapter 22

רְדִיַּת הַפַּת אַף עַל פִּי שֶׁאֵינָהּ מְלָאכָה אָסְרוּ אוֹתָהּ חֲכָמִים שֶׁמָּא יָבוֹא לֶאֱפוֹת. הַמַּדְבִּיק פַּת בַּתַּנּוּר מִבְּעוֹד יוֹם וְקָדַשׁ עָלָיו הַיּוֹם מַצִּיל מִמֶּנָּה מָזוֹן שָׁלֹשׁ סְעֻדּוֹת וְאוֹמֵר לַאֲחֵרִים בּוֹאוּ וְהַצִּילוּ לָכֶם. וְאַף עַל פִּי שֶׁהָרְדִיָּה אֵינָהּ מְלָאכָה כְּשֶׁהוּא מַצִּיל לֹא יִרְדֶּה בְּמִרְדֶּה אֶלָּא בְּסַכִּין כְּדֵי לְשַׁנּוֹת:

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.

מִפְּנֵי מָה אָסְרוּ חֲכָמִים לִכָּנֵס בַּמֶּרְחָץ בְּשַׁבָּת. מִפְּנֵי הַבַּלָּנִין שֶׁהָיוּ מְחִמִּין חַמִּין בְּשַׁבָּת וְאוֹמְרִין מֵעֶרֶב שַׁבָּת הוּחַמּוּ. לְפִיכָךְ גָּזְרוּ שֶׁלֹּא יִכָּנֵס אָדָם לַמֶּרְחָץ בְּשַׁבָּת אֲפִלּוּ לְהַזִּיעַ. וְגָזְרוּ שֶׁלֹּא יִשְׁתַּטֵּף כָּל גּוּפוֹ בְּחַמִּין וַאֲפִלּוּ בְּחַמִּין שֶׁהוּחַמּוּ מֵעֶרֶב שַׁבָּת. אֲבָל פָּנָיו יָדָיו וְרַגְלָיו מֻתָּר. בַּמֶּה דְּבָרִים אֲמוּרִים בְּחַמֵּי הָאוּר גְּזֵרָה מִשּׁוּם מֶרְחָץ. אֲבָל בְּחַמֵּי טְבֶרְיָא וְכַיּוֹצֵא בָּהֶן מֻתָּר לְהִשְׁתַּטֵּף בָּהֶן כָּל גּוּפוֹ. וְאָסוּר לִרְחֹץ בְּמַיִם חַמִּין שֶׁבַּמְּעָרוֹת מִפְּנֵי שֶׁהַמְּעָרָה יֵשׁ בָּהּ הֶבֶל וְיָבוֹא לִידֵי זֵעָה וְנִמְצֵאת כְּמֶרְחָץ:

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.

מִתְחַמֵּם אָדָם כְּנֶגֶד הַמְּדוּרָה וְיוֹצֵא וּמִשְׁתַּטֵּף כָּל גּוּפוֹ בְּצוֹנֵן. אֲבָל אֵינוֹ מִשְׁתַּטֵּף כָּל גּוּפוֹ בְּצוֹנֵן וּמִתְחַמֵּם כְּנֶגֶד הַמְּדוּרָה מִפְּנֵי שֶׁמַּפְשִׁיר מַיִם שֶׁעָלָיו וְנִמְצָא כְּרוֹחֵץ כָּל גּוּפוֹ בְּחַמִּין. הַמֵּבִיא סִילוֹן שֶׁל צוֹנֵן בְּתוֹךְ מַיִם חַמִּין אֲפִלּוּ בְּתוֹךְ חַמֵּי טְבֶרְיָא הֲרֵי אֵלּוּ כְּחַמִּין שֶׁהוּחַמּוּ בְּשַׁבָּת וַאֲסוּרִין בִּרְחִיצָה וּבִשְׁתִיָּה:

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.

מֵבִיא אָדָם קִיתוֹן שֶׁל מַיִם וּמַנִּיחוֹ כְּנֶגֶד הַמְּדוּרָה לֹא בִּשְׁבִיל שֶׁיֵּחַמּוּ אֶלָּא כְּדֵי שֶׁתָּפוּג צִנָּתָן. וְכֵן מַנִּיחַ פַּךְ שֶׁל שֶׁמֶן כְּנֶגֶד הַמְּדוּרָה כְּדֵי שֶׁיִּפְשַׁר לֹא שֶׁיֵּחַם. וְסָךְ אָדָם יָדוֹ בְּמַיִם אוֹ בְּשֶׁמֶן וּמְחַמֵּם כְּנֶגֶד הַמְּדוּרָה. וְהוּא שֶׁלֹּא יֵחַמּוּ הַמַּיִם שֶׁעַל יָדוֹ עַד שֶׁתְּהֵא כְּרֵסוֹ שֶׁל תִּינוֹק נִכְוֵית בָּהֶן. וּמְחַמֵּם בֶּגֶד וּמַנִּיחוֹ עַל גַּבֵּי מֵעַיִם בְּשַׁבָּת:

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.

אַמְבְּטִי שֶׁל מֶרְחָץ שֶׁהִיא מְלֵאָה מַיִם חַמִּים אֵין נוֹתְנִין לָהּ מַיִם צוֹנֵן שֶׁהֲרֵי מְחַמְּמָן הַרְבֵּה. וְכֵן לֹא יִתֵּן לְתוֹכָהּ פַּךְ שֶׁל שֶׁמֶן מִפְּנֵי שֶׁהוּא כִּמְבַשְּׁלוֹ. אֲבָל נוֹתֵן הוּא מַיִם חַמִּין לְתוֹךְ אַמְבְּטִי שֶׁל צוֹנֵן:

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.

מֵיחַם שֶׁפִּנָּה מִמֶּנּוּ מַיִם חַמִּין מֻתָּר לִתֵּן לְתוֹכוֹ מַיִם צוֹנֵן כְּדֵי לְהַפְשִׁירָן. וּמֻתָּר לִצֹּק מַיִם חַמִּין לְתוֹךְ מַיִם צוֹנֵן אוֹ צוֹנֵן לְתוֹךְ הַחַמִּין וְהוּא שֶׁלֹּא יִהְיוּ בִּכְלִי רִאשׁוֹן מִפְּנֵי שֶׁהוּא מְחַמְּמָן הַרְבֵּה. וְכֵן קְדֵרָה רוֹתַחַת אַף עַל פִּי שֶׁהוֹרִידָהּ מֵעַל הָאֵשׁ לֹא יִתֵּן לְתוֹכָהּ תַּבְלִין אֲבָל נוֹתֵן לְתוֹכָהּ מֶלַח שֶׁהַמֶּלַח אֵינוֹ מִתְבַּשֵּׁל אֶלָּא עַל גַּבֵּי אֵשׁ גְּדוֹלָה. וְאִם יָצַק הַתַּבְשִׁיל מִקְּדֵרָה לִקְעָרָה אַף עַל פִּי שֶׁהוּא רוֹתֵחַ בַּקְּעָרָה מֻתָּר לוֹ לִתֵּן לְתוֹךְ הַקְּעָרָה תַּבְלִין שֶׁכְּלִי שֵׁנִי אֵינוֹ מְבַשֵּׁל:

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.

אֵין שׁוֹרִין אֶת הַחִלְתִּית בֵּין בְּפוֹשְׁרִין בֵּין בְּצוֹנֵן אֲבָל שׁוֹרֶה אוֹתוֹ בְּתוֹךְ הַחֹמֶץ. וְאִם שָׁתָהוּ בְּיוֹם חֲמִישִׁי וְשִׁשִּׁי הֲרֵי זֶה שׁוֹרֶה בְּשַׁבָּת בְּצוֹנֵן וּמַנִּיחוֹ בַּחַמָּה עַד שֶׁיֵּחַם וְשׁוֹתֶה. כְּדֵי שֶׁלֹּא יֶחֱלֶה אִם פָּסַק מִלִּשְׁתּוֹת:

[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.

דָּבָר שֶׁנִתְבַּשֵּׁל קֹדֶם הַשַּׁבָּת אוֹ נִשְׁרָה בְּחַמִּין מִלִּפְנֵי הַשַּׁבָּת אַף עַל פִּי שֶׁהוּא עַכְשָׁו צוֹנֵן מֻתָּר לִשְׁרוֹתוֹ בְּחַמִּין בְּשַׁבָּת. וְדָבָר שֶׁהוּא צוֹנֵן מֵעִקָּרוֹ וְלֹא בָּא בְּחַמִּין מֵעוֹלָם מְדִיחִין אוֹתוֹ בְּחַמִּין בְּשַׁבָּת אִם לֹא הָיְתָה הֲדָחָתוֹ גְּמַר מְלַאכְתּוֹ אֲבָל אֵין שׁוֹרִין אוֹתוֹ בְּחַמִּין:

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.

מֻתָּר לְהָחֵם בַּחַמָּה אַף עַל פִּי שֶׁאָסוּר לְהָחֵם בְּתוֹלְדוֹת חַמָּה שֶׁאֵינוֹ בָּא לִטְעוֹת מֵחַמָּה לְאוּר. לְפִיכָךְ מֻתָּר לִתֵּן מַיִם צוֹנֵן בַּשֶּׁמֶשׁ כְּדֵי שֶׁיֵּחַמּוּ. וְכֵן נוֹתְנִין מַיִם יָפִים לְתוֹךְ מַיִם רָעִים בִּשְׁבִיל שֶׁיֵּצַנּוּ. וְנוֹתְנִין תַּבְשִׁיל לְתוֹךְ הַבּוֹר בִּשְׁבִיל שֶׁיְּהֵא שָׁמוּר:

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.

מְעָרֵב אָדָם מַיִם וּמֶלַח וְשֶׁמֶן וְטוֹבֵל בּוֹ פִּתּוֹ אוֹ נוֹתְנוֹ לְתוֹךְ הַתַּבְשִׁיל. וְהוּא שֶׁיַּעֲשֶׂה מְעַט אֲבָל הַרְבֵּה אָסוּר מִפְּנֵי שֶׁנִּרְאֶה כְּעוֹשֶׂה מְלָאכָה מִמְּלֶאכֶת הַתַּבְשִׁיל. וְכֵן לֹא יַעֲשֶׂה מֵי מֶלַח עַזִּין וְהֵן שְׁנֵי שְׁלִישֵׁי מֶלַח וּשְׁלִישׁ מַיִם מִפְּנֵי שֶׁנִּרְאֶה כְּעוֹשֶׂה מוּרְיָס. וּמֻתָּר לִמְלֹחַ בֵּיצָה אֲבָל צְנוֹן וְכַיּוֹצֵא בּוֹ אָסוּר מִפְּנֵי שֶׁנִּרְאֶה כְּכוֹבֵשׁ כְּבָשִׁים בְּשַׁבָּת וְהַכּוֹבֵשׁ אָסוּר מִפְּנֵי שֶׁהוּא כִּמְבַשֵּׁל. וּמֻתָּר לִטְבּל צְנוֹן וְכַיּוֹצֵא בּוֹ בְּמֶלַח וְאוֹכֵל:

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].

מֻתָּר לְעָרֵב יַיִן וּדְבַשׁ וּפִלְפְּלִין בְּשַׁבָּת לְאָכְלָן אֲבָל יַיִן וּמַיִם וְשֶׁמֶן אֲפַרְסְמוֹן אָסוּר שֶׁאֵין זֶה רָאוּי לַאֲכִילַת בְּרִיאִים. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה:

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.

חַרְדָּל שֶׁלָּשׁוֹ מֵעֶרֶב שַׁבָּת לְמָחָר מְמַחוֹ בֵּין בְּיָד בֵּין בִּכְלִי וְנוֹתֵן לְתוֹכוֹ דְּבַשׁ וְלֹא יִטְרֹף אֶלָּא מְעָרֵב. שַׁחֲלַיִם שֶׁטְּרָפָן מֵעֶרֶב שַׁבָּת לְמָחָר נוֹתֵן לְתוֹכוֹ שֶׁמֶן וְחֹמֶץ וְתַבְלִין וְלֹא יִטְרֹף אֶלָּא מְעָרֵב. שׁוּם שֶׁרִסְּקוֹ מֵעֶרֶב שַׁבָּת לְמָחָר נוֹתְנוֹ לְתוֹךְ הַגְּרִיסִין וְלֹא יִשְׁחֹק אֶלָּא מְעָרֵב:

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].

הַנּוֹטֵל שֵׂעָר מִגּוּף הָאָדָם חַיָּב מִשּׁוּם גּוֹזֵז. לְפִיכָךְ אָסוּר לִרְחֹץ אֶת הַיָּדַיִם בִּדְבַר שֶׁמַּשִּׁיר אֶת הַשֵּׂעָר וַדַּאי כְּגוֹן אָהֳלָה וְכַיּוֹצֵא בּוֹ. וּמֻתָּר לָחֹף אֶת הַיָּדַיִם בַּעֲפַר לְבוֹנָה וַעֲפַר פִּלְפְּלִין וַעֲפַר יַסְמִין וְכַיּוֹצֵא בָּהֶן וְאֵינוֹ חוֹשֵׁשׁ שֶׁמָּא יַשִּׁיר שֵׂעָר שֶׁעַל יָדוֹ שֶׁהֲרֵי אֵינוֹ מִתְכַּוֵּן. עֵרֵב דָּבָר שֶׁמַּשִּׁיר אֶת הַשֵּׂעָר וַדַּאי עִם דָּבָר שֶׁאֵינוֹ מַשִּׁיר וַדַּאי אִם הָיָה הָרֹב מִדָּבָר הַמַּשִּׁיר אָסוּר לָחֹף בּוֹ וְאִם לָאו מֻתָּר:

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.

אָסוּר לִרְאוֹת בְּמַרְאָה שֶׁל מַתֶּכֶת בְּשַׁבָּת גְּזֵרָה שֶׁמָּא יַשִּׁיר בָּהּ נִימִין הַמְדֻלְדָּלִין מִן הַשֵּׂעָר וַאֲפִלּוּ קָבוּעַ בַּכֹּתֶל. אֲבָל מַרְאָה שֶׁאֵינָהּ שֶׁל מַתֶּכֶת מֻתָּר לִרְאוֹת בָּהּ אֲפִלּוּ אֵינָהּ קְבוּעָה:

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].

הַמְכַבֵּס חַיָּב מִשּׁוּם מְלַבֵּן. וְהַסּוֹחֵט כְּסוּת חַיָּב מִפְּנֵי שֶׁהוּא מְכַבֵּס. לְפִיכָךְ אָסוּר לִדְחֹק מַטְלִית אוֹ מוֹךְ וְכַיּוֹצֵא בָּהֶן בְּפִי הָאֲשִׁישָׁה וְכַיּוֹצֵא בָּהּ כְּדֵי לְסָתְמָהּ שֶׁמָּא יָבֹא לִידֵי סְחִיטָה. וְאֵין מְקַנְּחִין בִּסְפוֹג אֶלָּא אִם כֵּן יֵשׁ לוֹ בֵּית אֲחִיזָה שֶׁלֹּא יִסְחֹט. וְאֵין מְכַסִּין חָבִית שֶׁל מַיִם וְכַיּוֹצֵא בָּהּ בְּבֶגֶד שֶׁאֵינוֹ מוּכָן לָהּ גְּזֵרָה שֶׁמָּא יִסְחֹט:

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].

נִשְׁבְּרָה לוֹ חָבִית בְּשַׁבָּת מַצִּיל מִמֶּנָּה מַה שֶּׁהוּא צָרִיךְ לְשַׁבָּת לוֹ וּלְאוֹרְחָיו וּבִלְבַד שֶׁלֹּא יִסְפֹּג בְּיַיִן אוֹ יְטַפַּח בְּשֶׁמֶן שֶׁאִם יַעֲשֶׂה כְּדֶרֶךְ שֶׁהוּא עוֹשֶׂה בְּחל שֶׁמָּא יָבוֹא לִידֵי סְחִיטָה. וְכֵיצַד מַצִּיל מִמֶּנָּה. מֵבִיא כְּלִי וּמַנִּיחַ תַּחְתֶּיהָ. וְלֹא יָבִיא כְּלִי אַחֵר וְיִקְלֹט כְּלִי אַחֵר וִיצָרֵף גְּזֵרָה שֶׁמָּא יָבִיא כְּלִי דֶּרֶךְ רְשׁוּת הָרַבִּים. נִזְדַּמְּנוּ לוֹ אוֹרְחִים מֵבִיא כְּלִי אַחֵר וְקוֹלֵט כְּלִי אַחֵר וּמְצָרְפוֹ לָרִאשׁוֹן. וְלֹא יִקְלֹט וְאַחַר כָּךְ יַזְמִין אֶלָּא יַזְמִין וְאַחַר כָּךְ יִקְלֹט. וְאִם הֶעֱרִים בְּדָבָר זֶה מֻתָּר:

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.

טִיט שֶׁעַל גַּבֵּי בִּגְדוֹ מְכַסְכְּסוֹ מִבִּפְנִים וְאֵינוֹ מְכַסְכְּסוֹ מִבַּחוּץ גְּזֵרָה שֶׁמָּא יְכַבֵּס. וּמֻתָּר לְגָרְדוֹ בְּצִפֹּרֶן וְאֵינוֹ חוֹשֵׁשׁ שֶׁמָּא יְלַבְּנוֹ. הַמְכַסְכֵּס אֶת הַסּוּדָר אָסוּר מִפְּנֵי שֶׁהוּא מְלַבְּנוֹ אֲבָל הֶחָלוּק מֻתָּר מִפְּנֵי שֶׁאֵין כַּוָּנָתוֹ אֶלָּא לְרַכְּכוֹ:

[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.

מִנְעָל אוֹ סַנְדָּל שֶׁנִּתְלַכְלֵךְ בְּטִיט וּבְצוֹאָה מֻתָּר לְשַׁכְשְׁכוֹ בְּמַיִם אֲבָל לְכַבְּסוֹ אָסוּר. וְאֵין מְגָרְדִּין לֹא מִנְעָלִים וְלֹא סַנְדָּלִים חֲדָשִׁים אֲבָל סָכִין (אוֹתָם) וּמְקַנְּחִין אֶת הַיְשָׁנִים. כַּר אוֹ כֶּסֶת שֶׁהָיָה עֲלֵיהֶן צוֹאָה אוֹ טִנּוּף מְקַנְּחוֹ בִּסְמַרְטוּט. וְאִם הָיְתָה עַל שֶׁל עוֹר נוֹתְנִין עָלֶיהָ מַיִם עַד שֶׁתִּכְלֶה:

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.

מִי שֶׁנִּתְלַכְלְכָה יָדוֹ בְּטִיט מְקַנְּחָהּ בִּזְנַב הַסּוּס וּבִזְנַב הַפָּרָה וּבְמַפָּה הַקָּשָׁה הָעֲשׂוּיָה לֶאֱחֹז בָּהּ הַקּוֹצִים. אֲבָל לֹא בְּמַפָּה שֶׁמְּקַנְּחִין בָּהּ אֶת הַיָּדַיִם שֶׁלֹּא יַעֲשֶׂה כְּדֶרֶךְ שֶׁהוּא עוֹשֶׂה בְּחל וְיָבוֹא לְכַבֵּס אֶת הַמַּפָּה:

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.

מִי שֶׁרָחַץ בְּמַיִם מִסְתַּפֵּג בַּאֲלֻנְטִיתוֹ וּמְבִיאָהּ בְּיָדוֹ וְאֵין חוֹשְׁשִׁין שֶׁמָּא יִסְחֹט. וְכֵן מִי שֶׁנָּשְׁרוּ כֵּלָיו בְּמַיִם מְהַלֵּךְ בָּהֶן וְאֵין חוֹשְׁשִׁין שֶׁמָּא יִסְחֹט. וְאָסוּר לוֹ לְשָׁטְחָן וַאֲפִלּוּ בְּתוֹךְ בֵּיתוֹ גְּזֵרָה שֶׁמָּא יֹאמַר הָרוֹאֶה הֲרֵי זֶה כִּבֵּס כְּסוּתוֹ בְּשַׁבָּת וּשְׁטָחָהּ לְיַבְּשָׁהּ. וְכָל מָקוֹם שֶׁאָסְרוּ חֲכָמִים מִפְּנֵי מַרְאִית הָעַיִן אֲפִלּוּ בְּחַדְרֵי חֲדָרִים אָסוּר:

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.

שְׁתֵּי מְטַהְרוֹת זוֹ עַל גַּב זוֹ נוֹטֵל אֶת הַפְּקָק מִבֵּינְתַיִם וּמְשִׁיקָן וּמַחֲזִיר אֶת הַפְּקָק לִמְקוֹמוֹ מִפְּנֵי שֶׁאֵינוֹ בָּא לִידֵי סְחִיטָה שֶׁהֲרֵי דַּעְתּוֹ שֶׁיֵּצְאוּ הַמַּיִם. וּפוֹקְקִין אֶת הַבִּיב בְּסוּדָרִין וּבְכָל דָּבָר הַמִּטַּלְטֵל כְּדֵי שֶׁלֹּא יָצוּפוּ הַמַּיִם עַל הָאֳכָלִים וְעַל הַכֵּלִים. אֲבָל אֵין פּוֹקְקִין אֶת הַבִּיב כְּדֵי שֶׁיֵּרְדוּ הַמַּיִם לַבּוֹר שֶׁמָּא יִסְחֹט בְּעֵת שֶׁדּוֹחֵק שֶׁהֲרֵי הַפְּקָק שָׁרוּי בְּמַיִם:

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.

אָסוּר לְתַקֵּן בֵּית יָד שֶׁל בְּגָדִים וּלְשַׁבְּרָם שְׁבָרִים שְׁבָרִים כְּדֶרֶךְ שֶׁמְּתַקְּנִין בְּחל הַבְּגָדִים כְּשֶׁמְּכַבְּסִין אוֹתָן. וְכֵן אֵין מְקַפְּלִים הַבְּגָדִים בְּשַׁבָּת כְּדֶרֶךְ שֶׁעוֹשִׂין בְּחל בַּבְּגָדִים כְּשֶׁיְּכַבְּסוּ אוֹתָן. וְאִם לֹא הָיָה לוֹ כְּלִי אַחֵר לְהַחֲלִיפוֹ מֻתָּר לְקַפְּלוֹ וּלְפָשְׁטוֹ וּלְהִתְכַּסּוֹת בּוֹ כְּדֵי שֶׁיִּתְנָאֶה בּוֹ בְּשַׁבָּת. וְהוּא שֶׁיִּהְיֶה בֶּגֶד חָדָשׁ לָבָן שֶׁהֲרֵי הוּא מִתְמַעֵךְ וּמִתְלַכְלֵךְ מִיָּד. וּכְשֶׁיְּקַפֵּל לֹא יְקַפֵּל אֶלָּא אִישׁ אֶחָד אֲבָל לְקַפֵּל בִּשְׁנַיִם אָסוּר:

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.

הַצּוֹבֵעַ מֵאֲבוֹת מְלָאכוֹת לְפִיכָךְ אָסוּר לְאִשָּׁה לְהַעֲבִיר סְרָק עַל פָּנֶיהָ מִפְּנֵי שֶׁהִיא כְּצוֹבַעַת. וְהַתּוֹפֵר מֵאֲבוֹת מְלָאכוֹת לְפִיכָךְ אָסוּר לְמַלְּאוֹת הַכַּר וְהַכֶּסֶת הַחֲדָשִׁים בְּמוֹכִין גְּזֵרָה שֶׁמָּא יִתְפֹּר. אֲבָל מוֹכִין שֶׁנָּשְׁרוּ מִן הַכַּר אוֹ מִן הַכֶּסֶת מַחְזִירִין אוֹתָן בְּשַׁבָּת:

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.

הַקּוֹרֵעַ מֵאֲבוֹת מְלָאכוֹת. לְפִיכָךְ מִי שֶׁנִּסְתַּבְּכוּ בְּגָדָיו בְּקוֹצִים מַפְרִישָׁן בְּצִנְעָה וּמִתְמַהְמֵהַּ כְּדֵי שֶׁלֹּא יִקְרַע. וְאִם נִקְרְעוּ אֵינוֹ חַיָּב כְּלוּם שֶׁהֲרֵי לֹא נִתְכַּוִּן. וּמֻתָּר לִלְבּשׁ בְּגָדִים חֲדָשִׁים וְאִם נִקְרְעוּ נִקְרְעוּ. פּוֹצְעִין אֶת הָאֱגוֹז בְּמַטְלִית וְאֵין חוֹשְׁשִׁין שֶׁמָּא תִּקָּרַע:

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.

הַתּוֹקֵעַ חַיָּב מִשּׁוּם בּוֹנֶה. לְפִיכָךְ כָּל הַדְּלָתוֹת הַמְחֻבָּרוֹת לַקַּרְקַע לֹא נוֹטְלִין אוֹתָן וְלֹא מַחְזִירִין גְּזֵרָה שֶׁמָּא יִתְקַע. אֲבָל דֶּלֶת שִׁדָּה תֵּבָה וּמִגְדָּל וּשְׁאָר דַּלְתוֹת הַכֵּלִים נוֹטְלִין וְלֹא מַחְזִירִין. וְאִם נִשְׁמַט צִיר הַתַּחְתּוֹן שֶׁלָּהֶן דּוֹחֲקִין אוֹתוֹ לִמְקוֹמוֹ. וּבַמִּקְדָּשׁ מַחְזִירִין אוֹתוֹ. אֲבָל צִיר הָעֶלְיוֹן שֶׁנִּשְׁמַט אָסוּר לְהַחֲזִירוֹ בְּכָל מָקוֹם גְּזֵרָה שֶׁמָּא יִתְקַע:

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.

אֵין גּוֹדְלִין אֶת שְׂעַר הָרֹאשׁ וְאֵין פּוֹקְסִין אוֹתוֹ מִפְּנֵי שֶׁנִּרְאֶה כְּבוֹנֶה. וְאֵין מַחְזִירִין מְנוֹרָה שֶׁל חֻלְיוֹת וְלֹא כִּסֵּא הַמְפֻצָּל וְלֹא שֻׁלְחָן הַמְפֻצָּל וְכַיּוֹצֵא בָּהֶן מִפְּנֵי שֶׁנִּרְאֶה כְּבוֹנֶה. וְאִם הֶחֱזִיר פָּטוּר שֶׁאֵין בִּנְיָן בְּכֵלִים וְאֵין סְתִירָה בְּכֵלִים. וְאִם הָיָה רָפוּי מֻתָּר לְהַחֲזִירוֹ. וְאֵין מְתַקְּנִין חֻלְיוֹת שֶׁל שִׁדְרָה שֶׁל קָטָן זוֹ בְּצַד זוֹ מִפְּנֵי שֶׁנִּרְאֶה כְּבוֹנֶה:

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.

הָעוֹשֶׂה אֹהֶל קָבוּעַ חַיָּב מִשּׁוּם בּוֹנֶה. לְפִיכָךְ אֵין עוֹשִׂין אֹהֶל עֲרַאי לְכַתְּחִלָּה וְלֹא סוֹתְרִין אֹהֶל עֲרַאי גְּזֵרָה שֶׁמָּא יַעֲשֶׂה אוֹ יִסְתֹּר אֹהֶל קָבוּעַ. וְאִם עָשָׂה אוֹ סָתַר אֹהֶל עֲרַאי פָּטוּר. וּמֻתָּר לְהוֹסִיף עַל אֹהֶל עֲרַאי בְּשַׁבָּת. כֵּיצַד. טַלִּית שֶׁהָיְתָה פְּרוּסָה עַל הָעַמּוּדִים אוֹ עַל הַכְּתָלִים וְהָיְתָה כְּרוּכָה קֹדֶם הַשַּׁבָּת אִם נִשְׁאָר מִמֶּנָּה גַּג טֶפַח מָתוּחַ הֲרֵי זֶה מוֹתֵחַ אֶת כֻּלָּהּ בְּשַׁבָּת עַד שֶׁיַּעֲשֶׂה אֹהֶל גָּדוֹל. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה:

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.

אֵין תּוֹלִין אֶת הַכִּלָּה שֶׁהֲרֵי נַעֲשֵׂית תַּחְתֶּיהָ אֹהֶל עֲרַאי. וּמֻתָּר לְהַנִּיחַ מִטָּה וְכִסֵּא וּטְרַסְקָל וְאַף עַל פִּי שֶׁיֵּעָשֶׂה תַּחְתֵּיהֶן אֹהֶל שֶׁאֵין זֶה דֶּרֶךְ עֲשִׂיַּת אֹהֶל לֹא קֶבַע וְלֹא עֲרַאי:

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.

כָּל אֹהֶל מְשֻׁפָּע שֶׁאֵין בְּגַגּוֹ טֶפַח וְלֹא בְּפָחוֹת מִשְּׁלֹשָׁה סָמוּךְ לְגַגּוֹ רֹחַב טֶפַח הֲרֵי זֶה אֹהֶל עֲרַאי וְהָעוֹשֶׂה אוֹתוֹ לְכַתְּחִלָּה בְּשַׁבָּת פָּטוּר. טַלִּית כְּפוּלָה שֶׁהָיוּ עָלֶיהָ חוּטִין שֶׁהִיא תְּלוּיָה בָּהֶן מֵעֶרֶב שַׁבָּת מֻתָּר לִנְטוֹתָהּ וּמֻתָּר לְפָרְקָהּ וְכֵן הַפָּרֹכֶת:

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.

כִּלַּת חֲתָנִים שֶׁאֵין בְּגַגָּהּ טֶפַח וְאֵין בְּפָחוֹת מִשְּׁלֹשָׁה סָמוּךְ לְגַגָּהּ רֹחַב טֶפַח. הוֹאִיל שֶׁהִיא מְתֻקֶּנֶת לְכָךְ מֻתָּר לִנְטוֹתָהּ וּמֻתָּר לְפָרְקָהּ וְהוּא שֶׁלֹּא תְּהֵא מְשֻׁלְשֶׁלֶת מֵעַל הַמִּטָּה טֶפַח. פְּקַק הַחַלּוֹן בִּזְמַן שֶׁהוּא מְתֻקָּן לְכָךְ אַף עַל פִּי שֶׁאֵינוֹ קָשׁוּר וְאֵינוֹ תָּלוּי מֻתָּר לִפְקֹק בּוֹ הַחַלּוֹן:

[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.

כּוֹבַע שֶׁעוֹשִׂין עַל הָרֹאשׁ וְיֵשׁ לוֹ שָׂפָה מַקֶּפֶת שֶׁהִיא עוֹשָׂה צֵל כְּמוֹ אֹהֶל עַל לְבוּשׁוֹ מֻתָּר לְלָבְשׁוֹ. וְאִם הוֹצִיא מִן הַבֶּגֶד סָבִיב לְרֹאשׁוֹ אוֹ כְּנֶגֶד פָּנָיו כְּמוֹ אֹהֶל וְהָיָה מְהֻדָּק עַל רֹאשׁוֹ וְהָיְתָה הַשָּׂפָה שֶׁהוֹצִיאָהּ קָשָׁה בְּיוֹתֵר כְּמוֹ גַּג אָסוּר מִפְּנֵי שֶׁהוּא עוֹשֶׂה אֹהֶל עֲרַאי:

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.

הַנּוֹטֶה פָּרֹכֶת וְכַיּוֹצֵא בָּהּ צָרִיךְ לְהִזָּהֵר שֶׁלֹּא יַעֲשֶׂה אֹהֶל בְּשָׁעָה שֶׁנּוֹטֶה לְפִיכָךְ אִם הָיְתָה פָּרֹכֶת גְּדוֹלָה תּוֹלִין אוֹתָהּ שְׁנַיִם אֲבָל אֶחָד אָסוּר. וְאִם הָיְתָה כִּלָּה שֶׁיֵּשׁ לָהּ גַּג אֵין מוֹתְחִין אוֹתָהּ וַאֲפִלּוּ עֲשָׂרָה שֶׁאִי אֶפְשָׁר שֶׁלֹּא תִּגְבַּהּ מְעַט מֵעַל הָאָרֶץ וְתֵעָשֶׂה אֹהֶל עֲרַאי:

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.

בֶּגֶד שֶׁמְּכַסֶּה בּוֹ פִּי הֶחָבִית לֹא יְכַסֶּה בּוֹ אֶת כֻּלָּהּ מִפְּנֵי שֶׁנַּעֲשָׂה אֹהֶל אֲבָל מְכַסֶּה הוּא מִקְצָת פִּיהָ. הַמְסַנֵּן בִּכְפִיפָה מִצְרִית לֹא יַגְבִּיהַּ קַרְקָעִית הַכְּפִיפָה מִן הַכְּלִי טֶפַח כְּדֵי שֶׁלֹּא יַעֲשֶׂה אֹהֶל עֲרַאי בְּשַׁבָּת:

[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.