Sabbath Chapter 24

יֵשׁ דְּבָרִים שֶׁהֵן אֲסוּרִין בְּשַׁבָּת אַף עַל פִּי שֶׁאֵינָם דּוֹמִין לִמְלָאכָה וְאֵינָם מְבִיאִין לִידֵי מְלָאכָה. וּמִפְּנֵי מָה נֶאֶסְרוּ מִשּׁוּם שֶׁנֶּאֱמַר (ישעיה נח יג) "אִם תָּשִׁיב מִשַּׁבָּת רַגְלֶךָ עֲשׂוֹת חֲפָצֶיךָ בְּיוֹם קָדְשִׁי" וְנֶאֱמַר (ישעיה נח יג) "וְכִבַּדְתּוֹ מֵעֲשׂוֹת דְּרָכֶיךָ מִמְּצוֹא חֶפְצְךָ וְדַבֵּר דָּבָר". לְפִיכָךְ אָסוּר לְאָדָם לְהַלֵּךְ בַּחֲפָצָיו בְּשַׁבָּת וַאֲפִלּוּ לְדַבֵּר בָּהֶן כְּגוֹן שֶׁיְּדַבֵּר עִם שֻׁתָּפוֹ מַה יִּמְכֹּר לְמָחָר אוֹ מַה יִּקְנֶה אוֹ הֵיאַךְ יִבְנֶה בַּיִת זֶה וּבְאֵי זֶה סְחוֹרָה יֵלֵךְ לְמָקוֹם פְּלוֹנִי. כָּל זֶה וְכַיּוֹצֵא בּוֹ אָסוּר שֶׁנֶּאֱמַר וְדַבֵּר דָּבָר דִּבּוּר אָסוּר הִרְהוּר מֻתָּר:

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.

אָסוּר לְאָדָם לִפְקֹד גִּנּוֹתָיו וּשְׂדוֹתָיו בְּשַׁבָּת כְּדֵי לִרְאוֹת מַה הֵן צְרִיכִין אוֹ הֵיאַךְ הֵן פֵּרוֹתֵיהֶן. שֶׁהֲרֵי זֶה מְהַלֵּךְ לַעֲשׂוֹת חֶפְצוֹ. וְכֵן אָסוּר לְאָדָם שֶׁיֵּצֵא בְּשַׁבָּת עַד סוֹף הַתְּחוּם וְיֵשֵׁב שָׁם עַד שֶׁתֶּחְשַׁךְ כְּדֵי שֶׁיִּהְיֶה קָרוֹב לַעֲשׂוֹת חֲפָצָיו בְּמוֹצָאֵי שַׁבָּת. שֶׁהֲרֵי נִמְצָא הִלּוּכוֹ בְּשַׁבָּת לַעֲשׂוֹת חֲפָצָיו:

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."

בַּמֶּה דְּבָרִים אֲמוּרִים בְּשֶׁהֶחְשִׁיךְ עַל הַתְּחוּם לַעֲשׂוֹת דָּבָר שֶׁאָסוּר בְּשַׁבָּת לַעֲשׂוֹתוֹ. אֲבָל אִם הֶחְשִׁיךְ לַעֲשׂוֹת דָּבָר שֶׁמֻּתָּר לַעֲשׂוֹתוֹ בְּשַׁבָּת הֲרֵי זֶה מֻתָּר. כֵּיצַד. אֵין מַחְשִׁיכִין עַל הַתְּחוּם לְהָבִיא פֵּרוֹת מְחֻבָּרִין אוֹ לִשְׂכֹּר פּוֹעֲלִין. אֲבָל מַחְשִׁיךְ הוּא לִשְׁמֹר פֵּרוֹת שֶׁהֲרֵי מֻתָּר לִשְׁמֹר בְּשַׁבָּת. וּמַחְשִׁיךְ לְהָבִיא בְּהֵמָה אוֹ פֵּרוֹת תְּלוּשִׁין. שֶׁהַבְּהֵמָה קוֹרֵא לָהּ וְהִיא בָּאָה אַף עַל פִּי שֶׁהִיא חוּץ לַתְּחוּם. וּפֵרוֹת תְּלוּשִׁין אִלּוּ הָיוּ שָׁם מְחִצּוֹת הָיָה מֻתָּר לַהֲבִיאָן בְּשַׁבָּת. וְכֵן אוֹמֵר אָדָם לַחֲבֵרוֹ לִכְרַךְ פְּלוֹנִי אֲנִי הוֹלֵךְ לְמָחָר שֶׁאִם הָיוּ שָׁם בּוּרְגָנִים הָיָה הוֹלֵךְ לְשָׁם בְּשַׁבָּת. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה:

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.

מֻתָּר לְאָדָם לוֹמַר לְפוֹעֵל הַנִּרְאֶה שֶׁתַּעֲמֹד עִמִּי לָעֶרֶב. אֲבָל לֹא יֹאמַר לוֹ הֱיֵה נָכוֹן לִי לָעֶרֶב שֶׁנִּמְצָא עוֹשֶׂה חֶפְצוֹ בְּשַׁבָּת. וְאָסוּר לָרוּץ וּלְדַלֵּג בְּשַׁבָּת שֶׁנֶּאֱמַר (ישעיה נח יג) "מֵעֲשׂוֹת דְּרָכֶיךָ" שֶׁלֹּא יְהֵא הִלּוּכְךָ שֶׁל שַׁבָּת כְּהִלּוּכְךָ שֶׁל חֹל. וְיוֹרֵד אָדָם לְבוֹר וְשִׁיחַ וּמְעָרָה אֲפִלּוּ הֵן מֵאָה אַמָּה וּמְטַפֵּס וְיוֹרֵד וְשׁוֹתֶה וּמְטַפֵּס וְעוֹלֶה. וְאָסוּר לְהַרְבּוֹת בְּשִׂיחָה בְּטֵלָה שֶׁנֶּאֱמַר (ישעיה נח יג) "וְדַבֵּר דָּבָר" שֶׁלֹּא יְהֵא דִּבּוּרְךָ שֶׁל שַׁבָּת כְּדִבּוּרְךָ שֶׁל חל:

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.

מֻתָּר לָרוּץ בְּשַׁבָּת לִדְבַר מִצְוָה כְּגוֹן שֶׁיָּרוּץ לְבֵית הַכְּנֶסֶת אוֹ לְבֵית הַמִּדְרָשׁ. וּמְחַשְּׁבִין חֶשְׁבּוֹנוֹת שֶׁל מִצְוָה וּמוֹדְדִין מְדִידָה שֶׁל מִצְוָה כְּגוֹן מִקְוֶה לֵידַע אִם יֵשׁ כַּשִּׁעוּר אוֹ בֶּגֶד לֵידַע אִם מְקַבֵּל טֻמְאָה. וּפוֹסְקִין צְדָקָה לָעֲנִיִּים. וְהוֹלְכִין לְבָתֵּי כְּנֵסִיּוֹת וּלְבָתֵּי מִדְרָשׁוֹת וַאֲפִלּוּ לְטַרְטֵיאוֹת וּטְרַקְלִין שֶׁל כּוּתִים לְפַקֵּחַ עַל עִסְקֵי רַבִּים בְּשַׁבָּת. וּמְשַׁדְּכִין עַל הַתִּינוֹקֶת לֵיאָרֵס וְעַל הַתִּינוֹק לְלַמְּדוֹ סֵפֶר וּלְלַמְּדוֹ אֻמָּנוּת. וּמְבַקְּרִין חוֹלִין וּמְנַחֲמִים אֲבֵלִים. וְהַנִּכְנָס לְבַקֵּר אֶת הַחוֹלֶה אוֹמֵר שַׁבָּת הִיא מִלִּזְעֹק וּרְפוּאָה קְרוֹבָה לָבוֹא. וּמַחְשִׁיכִין עַל הַתְּחוּם לְפַקֵּחַ עַל עִסְקֵי כַּלָּה וְעַל עִסְקֵי הַמֵּת לְהָבִיא לוֹ אָרוֹן וְתַכְרִיכִין. וְאוֹמֵר לוֹ לֵךְ לְמָקוֹם פְּלוֹנִי לֹא מָצָאתָ שָׁם הָבֵא מִמָּקוֹם פְּלוֹנִי לֹא מָצָאתָ בְּמָנֶה הָבֵא בְּמָאתַיִם. וּבִלְבַד שֶׁלֹּא יִזְכֹּר לוֹ סְכוּם מִקָּח. שֶׁכָּל אֵלּוּ וְכַיּוֹצֵא בָּהֶן מִצְוָה הֵן וְנֶאֱמַר (ישעיה נח יג) "עֲשׂוֹת חֲפָצֶיךָ" וְכוּ' חֲפָצֶךָ אֲסוּרִין חֶפְצֵי שָׁמַיִם מֻתָּרִין:

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.

מַפְלִיגִין בַּיָּם הַגָּדוֹל בְּעֶרֶב שַׁבָּת לִדְבַר מִצְוָה וּפוֹסֵק עִמּוֹ לִשְׁבֹּת וְאֵינוֹ שׁוֹבֵת. וּמְפִירִין נְדָרִים בְּשַׁבָּת בֵּין לְצֹרֶךְ שַׁבָּת בֵּין שֶׁלֹּא לְצֹרֶךְ שַׁבָּת. וְנִשְׁאָלִין לְחָכָם עַל הַנְּדָרִים שֶׁהֵן לְצֹרֶךְ הַשַּׁבָּת וּמַתִּירִין אַף עַל פִּי שֶׁהָיָה לָהֶן פְּנַאי לְהַתִּירָן קֹדֶם הַשַּׁבָּת שֶׁדְּבָרִים אֵלּוּ מִצְוָה הֵן:

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.

אֵין עוֹנְשִׁין בְּשַׁבָּת אַף עַל פִּי שֶׁהָעֹנֶשׁ מִצְוַת עֲשֵׂה אֵינָהּ דּוֹחָה שַׁבָּת. כֵּיצַד. הֲרֵי שֶׁנִּתְחַיֵּב בְּבֵית דִּין מַלְקוֹת אוֹ מִיתָה אֵין מַלְקִין אוֹתוֹ וְאֵין מְמִיתִין אוֹתוֹ בְּשַׁבָּת שֶׁנֶּאֱמַר (שמות לה ג) "לֹא תְבַעֲרוּ אֵשׁ בְּכל משְׁבֹתֵיכֶם בְּיוֹם הַשַּׁבָּת" זוֹ אַזְהָרָה לְבֵית דִּין שֶׁלֹּא יִשְׂרְפוּ בְּשַׁבָּת מִי שֶׁנִּתְחַיֵּב שְׂרֵפָה וְהוּא הַדִּין לִשְׁאָר עֳנָשִׁין:

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].

מֻתָּר לְאָדָם לִשְׁמֹר פֵּרוֹתָיו בְּשַׁבָּת בֵּין תְּלוּשִׁים בֵּין מְחֻבָּרִין. וְאִם בָּא אָדָם לִטּל מֵהֶן אוֹ בְּהֵמָה וְחַיָּה לֶאֱכל מֵהֶן גּוֹעֵר בָּהֶן וּמַכֶּה בָּהֶם וּמַרְחִיקָן. וַהֲלֹא דָּבָר זֶה מֵחֲפָצָיו הוּא וְלָמָּה הוּא מֻתָּר. מִפְּנֵי שֶׁלֹּא נֶאֱסַר אֶלָּא לְהַקְנוֹת לְעַצְמוֹ חֲפָצִים שֶׁאֵינָן עַתָּה מְצוּיִים אוֹ לְהִשְׂתַּכֵּר וּלְהַרְוִיחַ וּלְהִטָּפֵל בַּהֲנָאָה שֶׁתָּבוֹא לְיָדוֹ. אֲבָל לִשְׁמֹר מָמוֹנוֹ שֶׁכְּבָר בָּא לְיָדוֹ עַד שֶׁיַּעֲמֹד כְּמוֹת שֶׁהוּא מֻתָּר. הָא לְמָה זֶה דּוֹמֶה לְנוֹעֵל בֵּיתוֹ מִפְּנֵי הַגַּנָּבִים:

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].

הַמְשַׁמֵּר זְרָעָיו מִפְּנֵי הָעוֹפוֹת וּמִקְשָׁאָיו וּמִדְלָעָיו מִפְּנֵי הַחַיָּה לֹא יְסַפֵּק וְלֹא יְרַקֵּד כְּדֶרֶךְ שֶׁעוֹשֶׂה בְּחֹל גְּזֵרָה שֶׁמָּא יִטּל צְרוֹר וְיִזְרֹק אַרְבַּע אַמּוֹת בִּרְשׁוּת הָרַבִּים:

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.

כָּל הַדְּבָרִים שֶׁהֵן אֲסוּרִין מִשּׁוּם שְׁבוּת לֹא גָּזְרוּ עֲלֵיהֶן בֵּין הַשְּׁמָשׁוֹת אֶלָּא בְּעַצְמוֹ שֶׁל יוֹם הוּא שֶׁהֵן אֲסוּרִין אֲבָל בֵּין הַשְּׁמָשׁוֹת מֻתָּרִין. וְהוּא שֶׁיִּהְיֶה שָׁם דְּבַר מִצְוָה אוֹ דֹּחַק. כֵּיצַד. מֻתָּר לוֹ בֵּין הַשְּׁמָשׁוֹת לַעֲלוֹת בָּאִילָן אוֹ לָשׁוּט עַל פְּנֵי הַמַּיִם לְהָבִיא לוּלָב אוֹ שׁוֹפָר. וְכֵן מוֹרִיד מִן הָאִילָן אוֹ מוֹצִיא מִן הַכַּרְמְלִית עֵרוּב שֶׁעָשָׂה. וְכֵן אִם הָיָה טָרוּד וְנֶחְפָּז וְנִצְרָךְ לְדָבָר שֶׁהוּא מִשּׁוּם שְׁבוּת בֵּין הַשְּׁמָשׁוֹת הֲרֵי זֶה מֻתָּר. אֲבָל אִם לֹא הָיָה שָׁם דֹּחַק וְלֹא דְּבַר מִצְוָה אָסוּר. לְפִיכָךְ אֵין מְעַשְּׂרִין אֶת הַוַּדַּאי בֵּין הַשְּׁמָשׁוֹת אַף עַל פִּי שֶׁאִסּוּר הַפְרָשַׁת הַמַּעֲשֵׂר בְּשַׁבָּת מִשּׁוּם שְׁבוּת. אֲבָל מְעַשְּׂרִים אֶת הַדְּמַאי:

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].

קָטָן שֶׁעָשָׂה בְּשַׁבָּת דָּבָר שֶׁהוּא מִשּׁוּם שְׁבוּת כְּגוֹן שֶׁתָּלַשׁ מֵעָצִיץ שֶׁאֵינוֹ נָקוּב אוֹ טִלְטֵל בְּכַרְמְלִית אֵין בֵּית דִּין מְצֻוִּין לְהַפְרִישׁוֹ. וְכֵן אִם הִנִּיחוֹ אָבִיו אֵין מְמַחִין בְּיָדוֹ:

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.

אָסְרוּ חֲכָמִים לְטַלְטֵל מִקְצָת דְּבָרִים בְּשַׁבָּת כְּדֶרֶךְ שֶׁהוּא עוֹשֶׂה בְּחֹל. וּמִפְּנֵי מָה נָגְעוּ בְּאִסּוּר זֶה. אָמְרוּ וּמָה אִם הִזְהִירוּ נְבִיאִים וְצִוּוּ שֶׁלֹּא יִהְיֶה הִלּוּכְךָ בְּשַׁבָּת כְּהִלּוּכְךָ בְּחֹל וְלֹא שִׂיחַת הַשַּׁבָּת כְּשִׂיחַת החֹל שֶׁנֶּאֱמַר (ישעיה נח יג) "וְדַבֵּר דָּבָר" קַל וָחֹמֶר שֶׁלֹּא יִהְיֶה טִלְטוּל בְּשַׁבָּת כְּטִלְטוּל בְּחֹל כְּדֵי שֶׁלֹּא יִהְיֶה כְּיוֹם חֹל בְּעֵינָיו וְיָבוֹא לְהַגְבִּיהַּ וּלְתַקֵּן כֵּלִים מִפִּנָּה לְפִנָּה אוֹ מִבַּיִת לְבַיִת אוֹ לְהַצְנִיעַ אֲבָנִים וְכַיּוֹצֵא בָּהֶן שֶׁהֲרֵי הוּא בָּטֵל וְיוֹשֵׁב בְּבֵיתוֹ וִיבַקֵּשׁ דָּבָר שֶׁיִּתְעַסֵּק בּוֹ וְנִמְצָא שֶׁלֹּא שָׁבַת וּבִטֵּל הַטַּעַם שֶׁנֶּאֱמַר בְּתוֹרָה (שמות כב יב) (דברים ה יג) "לְמַעַן יָנוּחַ":

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).

וְעוֹד כְּשֶׁיְּבַקֵּר וִיטַלְטֵל כֵּלִים שֶׁמְּלַאכְתָּן לְאִסּוּר אֶפְשָׁר שֶׁיִּתְעַסֵּק בָּהֶן מְעַט וְיָבֹא לִידֵי מְלָאכָה. וְעוֹד מִפְּנֵי שֶׁמִּקְצָת הָעָם אֵינָם בַּעֲלֵי אֻמָּנֻיּוֹת אֶלָּא בְּטֵלִין כָּל יְמֵיהֶן כְּגוֹן הַטַּיָּלִין וְיוֹשְׁבֵי קְרָנוֹת שֶׁכָּל יְמֵיהֶן הֵן שׁוֹבְתִים מִמְּלָאכָה וְאִם יִהְיֶה מֻתָּר לְהַלֵּךְ וּלְדַבֵּר וּלְטַלְטֵל כִּשְׁאָר הַיָּמִים נִמְצָא שֶׁלֹּא שָׁבַת שְׁבִיתָה הַנִּכֶּרֶת. לְפִיכָךְ שְׁבִיתָה מִדְּבָרִים אֵלּוּ הִיא שְׁבִיתָה הַשָּׁוָה בְּכָל אָדָם. וּמִפְּנֵי דְּבָרִים אֵלּוּ נָגְעוּ בְּאִסּוּר הַטִּלְטוּל. וְאָסְרוּ שֶׁלֹּא יְטַלְטֵל אָדָם בְּשַׁבָּת אֶלָּא כֵּלִים הַצָּרִיךְ לָהֶם כְּמוֹ שֶׁיִּתְבָּאֵר:

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.