Mishnah Shabbat

1 The acts of carrying out of Shabbat are two which are four from the inside, and two which are four from the outside. How is this so? The poor man stands outside and the householder stands inside. If the poor man reaches his hand inside and places something into the hand of the householder, or if he takes something from it and carries it out, the poor man is liable, and the householder is exempt. If the householder reaches his hand outside and places an object in the poor man’s hand, or takes something and carries it in, the master is liable, while the poor man is exempt. If the poor man reaches his hand inside and the master takes an object from it, or places an object in it and he carries it out, both are exempt. If the householder reaches his hand outside and the poor man takes an object from it, or places an article in it and he carries it inside, both are exempt.

2 One may not sit down before a barber near Minhah until he has prayed. One may not enter the baths or a tannery, or sit down to eat or begin a court case. But if they began, they need not stop. One must stop for the reading of the Shema, but not for prayer.

3 A tailor must not go out with his needle near nightfall, so that he does not forget and go out. Neither may a scribe go out with his quill. And one may not search his garments for lice or fleas, nor read by the light of a lamp. It was established, the hazzan may see where the children are reading from, but he himself must not read. Similarly, a zav must not eat together with a zavah, because it may lead to sin.

4 And these are among the halakhot which they stated in the upper chamber of Hananiah ben Hezekiah ben Gurion, when they went up to visit him. They took a count, and Bet Shammai outnumbered Bet Hillel and on that day they enacted eighteen measures.

5 Bet Shammai says: ink, dyes and vetch may not be soaked on Friday afternoon unless they can be fully soaked while it is still day. And Bet Hillel permits it.

6 Bet Shammai says: bundles of wet flax may not be placed in an oven unless they can begin to steam while it is still day, nor wool in the dyer’s kettle unless it can absorb the color such that the color is visible. But Bet Hillel permits it. Bet Shammai says: traps for wild beasts, fowl, and fish may not be spread unless they can be caught while it is still day. But Bet Hillel permits it.

7 Bet Shammai says: one must not sell something to a non-Jew, or help him to load a donkey, or lift up an article onto him unless he can reach a nearby place before Shabbat. But Bet Hillel permits it.

8 Bet Shammai says: hides must not be given to a non-Jewish tanner, nor clothing to a non-Jewish launderer, unless they can be done while it is still day. But in all these cases Bet Hillel permits as long as the sun is still shining.

9 Rabban Shimon ben Gamaliel said: My father’s house was accustomed to giving white clothing to a non-Jewish launderer three days before Shabbat. Both schools agree that one may lay down olive press beams and wine press rollers.

10 Meat, onions, and eggs may not be roasted unless they can be fully roasted while it is still day. Bread may not be put into an oven just before nightfall, nor a cake on coals, unless its surface can form a crust while it is still day. Rabbi Eliezer says: there must be time for the bottom to form a crust.

11 The Passover sacrifice may be lowered into the oven just before nightfall. And the fire may be lit in the fireplace of the Chamber of the Hearth. But in the provinces there must be time for the fire to take hold of its greater part. Rabbi Judah says: in the case of charcoal, just a little is sufficient.

1 With what may they kindle the Shabbat light and with what may they not kindle them? They may not kindle with cedar fiber, uncarded flax, raw silk, willow strands, a desert wick, or seaweed, And not with pitch, wax, castor oil, terumah oil which must be burned, tail fat, or tallow. Nahum the Mede says: they may kindle with melted tallow. And the sages say: whether melted or not, they may not kindle with it.

2 They may not kindle the Shabbat light with terumah oil which must be burned on festivals. Rabbi Ishmael says: they may not light with tar, because of the honor of the Shabbat. But the sages permit with all oils: with sesame oil, nut oil, radish oil, fish oil, gourd oil, tar and naphtha. Rabbi Tarfon says: they don’t light with anything but olive oil.

3 Whatever comes from a tree they may not light the Shabbat light except for flax. And whatever comes from a tree cannot contract impurity in a tent except linen. A wick made of cloth which was twisted but not singed: Rabbi Eliezer says: it is unclean, and one may not light with it. Rabbi Akiva says: it is clean and one may light with it.

4 One may not pierce an eggshell, fill it with oil, and place it over the mouth of a lamp, so that it drips, and even if it is of clay. And Rabbi Judah permits it. But if the potter connects it beforehand it is permitted, because it is one utensil. One may not fill a dish of oil, place it at the side of a lamp, and put the wick end in it so that it draws. And Rabbi Judah permits it.

5 One who extinguishes the lamp because he is afraid of non-Jews, robbers, or an evil spirit, or so that a sick person may sleep, he is exempt. If he does so because he wants to spare the lamp, the oil, or the wick, he is liable. Rabbi Yose exempts in all cases, except for the wick, because he makes charcoal.

6 For three sins women die in childbirth: because they are not observant of the laws of niddah, hallah, and the kindling of the Shabbat lights.

7 A person must say three things in his house on the eve of Shabbat just before night: Have you separated tithes? Have you prepared the eruv? Kindle the Shabbat lamp. If it is doubtful, whether it is night or not, they do not tithe that which is certainly untithed, they do not immerse utensils, and they do not kindle the lights. But they can tithe doubtfully tithed produce, and they can set up an eruv, and they can store hot food.

1 If a double stove was heated with stubble or straw, they may put a cooked dish on it. If it was heated with peat or wood, one may not place a dish on it until he sweeps it out or covers it with ashes. Bet Shammai says: hot water, but not a dish. And Bet Hillel says: both hot water and a dish. Bet Shammai says: one may remove it, but not put it back. But Bet Hillel says: one may even put it back.

2 If an oven was heated with stubble or straw, one may not place a dish either inside or on top. If a single stove was heated with stubble or straw, it is like a double stove. With peat or wood, it is like an oven.

3 They may not place an egg at the side of a boiler for it to be lightly roasted and one must not break it into a hot cloth. And Rabbi Yose permits it. And one may not put it away in hot sand or road dust for it to be roasted.

4 It once happened that the people of Tiberias ran a pipe of cold water through an arm of the hot springs. The sages said to them: if this happened on the Shabbat, it is like hot water heated on the Shabbat, and is forbidden both for washing and for drinking. If on a festival, it is like water heated on a festival, which is forbidden for washing but permitted for drinking. A miliarum which is cleared of its ashes, they may drink from it on Shabbat. An antiki even if its ashes have been cleared, they may not drink from it.

5 A kettle which was removed from the fire: one may not pour cold water into it to warm it up, but one may pour it water into it or into a cup to cool it. The pan or pot which was removed from the fire while it is boiling, one must not put spices into it, but one may put spices into a dish or a tureen. Rabbi Judah says: he may put spices into anything except what contains vinegar or brine.

6 They may not place a vessel under a lamp to catch the oil. But if it was placed there before sunset it is permitted. But one may not benefit from it because it is not prepared mukhan. They may handle a new lamp but not an old one. Rabbi Shimon says: all lamps may be handled, except a lamp actually burning on Shabbat. A vessel may be placed under a lamp to catch the sparks, but one must not pour water into it, because he extinguishes them.

1 In what things may they cover up food, and in what things may they not cover it up? They may not cover up food in peat, compost, salt, lime, or sand, whether moist or dry. Nor in straw, grape-skins, rags or grasses, when they are moist. But they may cover up food in them when they are dry. They may cover up food in garments, produce, doves’ wings, carpenters’ sawdust and thoroughly beaten flax. Rabbi Judah forbids storing in fine flax, but permits it in coarse flax.

2 They may cover up food with hides, and they may be handled. They may cover up food with wool shearings, but they may not be handled. What then is done? The lid of the pot is lifted, and they the shearings fall off by themselves. Rabbi Elazar ben Azariah says: the basket holding the pot he turns on its side and the food is removed, so that one does not lift the lid of the pot and find himself unable to replace it. But the Sages say: one may take out the pot and replace it. If he did not cover it a pot while it was still day, it may not be covered after nightfall. If it was covered but became uncovered, it may be recovered. One may fill a jug with cold water and place it under a pillow or blanket to keep it cool.

1 With what may an animal go out on Shabbat, and with what may it not go out? A camel may go out with a bit, a female camel with its nose-ring, a Libyan donkey with an iron bridle, a horse with its chain, and all chain-wearing animals may go out with their chains and be led by their chains. And they may sprinkle on them with purifying waters, and they may be immersed in their place.

2 A donkey may go out with its saddle-cloth if it is tied to it. Rams may go out with hides tied to them. Ewes may go out with their tails tied up, tied down, or covered. Goats may go out with their udders tied up. Rabbi Yose forbids in all these cases, except ewes that are covered. Rabbi Judah says: goats may go out with their udders tied in order to dry them up, but not to save their milk.

3 And with what may it not go out? A camel may not go out with a pad or with forelegs bound together or with hind legs bound together. And the same is true for other animals. One should not tie camels together and pull one of them. But one may take the cords in his hand and pull them providing he does not twist them together.

4 A donkey may not go out with a saddle-cloth, when it is not tied to it, or with a bell, even if it is plugged, or with a ladder-shaped yoke around its neck, or with a strap around its foot. Fowls may not go out with ribbons, or with straps on their legs. Rams may not go out with a wagon under their tails. Ewes may not go out with a hanun. A calf may not go out with a small yoke. Or a cow with the skin of a hedgehog, or with the strap between its horns. Rabbi Elazar ben Azariah’s cow used to go out with a strap between its horns, not with the approval of the rabbis.

1 With what may a woman go out and with what may she not go out? A woman may not go out with wool ribbons, linen ribbons, or straps around her head. Nor may she immerse while wearing them, until she loosens them. She may not go out with frontlets or head-bangles if they are not sewn, Or with a hair-net into the public domain, Or with a golden city, or with a necklace or with ear-rings, or with a finger-ring even if it has no signet, or with a needle even if it is unpierced. But if she goes out with these, she is not liable to a sin-offering.

2 A man may not go out with a nail-studded sandal, Nor with a single sandal if he has no wound on his foot. Nor with tefillin, Nor with an amulet, if it is not from an expert. Nor with a breastplate, Nor with a helmet. Nor with iron boots. Yet if he goes out with these, he is not liable for a sin-offering.

3 A woman may not go out with a needle that is pierced, Nor with a ring bearing a signet, Nor with a cochlea brooch, Nor with a spice tie, Nor with a perfume vial. And if she does go out, she is liable to a sin-offering, the words of Rabbi Meir. But the sages say that she is not liable in the case of a spice tie and a perfume vial.

4 A man may not go out with a sword, bow, shield, club, or spear, and if he does go out, he incurs a sin-offering. Rabbi Eliezer says: they are ornaments for him. But the sages say, they are nothing but a disgrace, as it is said, “And they will beat their swords into plowshares, and their spears into pruning hooks. Nation will not take up a sword against nation, nor will they learn war anymore”Isaiah 2:4. A garter is clean, and they go out wearing it on Shabbat. Knee-bands are unclean, and they may not go out with them on Shabbat.

5 A woman may go out with ribbons made of hair, whether they are of her own hair or her friend’s, or an animal’s. And with frontlets or head-bangles if they are sewn, And with a hair-net and with a wig into a courtyard. And with wool in her ear, with wool in her sandals, and with wool which she prepared for her menstruation. With a peppercorn, with a lump of salt and anything that is placed in her mouth, providing that she does not put it in her mouth in the first place on Shabbat, And if it falls out, she may not put it back. A false tooth or a gold tooth: Rabbi permits but the sages forbid it.

6 She may go out with the sela on a callus. Young girls may go out with threads, and even with chips in their ears. Arabian women may go out veiled. Medean women may go out with their cloaks thrown over their shoulders. All people may do the same, but the sages spoke of prevailing custom.

7 A woman may weight her cloak with a stone, nut, or coin, providing that she does not attach the weight in the first place on Shabbat.

8 A person who has lost a leg may go out with his wooden stump, the words of Rabbi Meir. Rabbi Yose forbids it. And if it has a receptacle for pads, it is unclean. His supports are unclean through midras, and one may go out with them on Shabbat, and enter the Temple court while wearing them. His chair and its supports are unclean through midras, and one may not go out with them on Shabbat, and one may not enter the Temple court with them. An artificial arm is clean, but one may not go out with it on Shabbat.

9 Boys may go out with garlands and children of royalty may go out with bells, and all people may do the same, but the sages spoke of the usual practice.

10 One may go out with a locust’s egg, a fox’s tooth, and a nail from the cross of a crucified convict for purposes of healing, the words of Rabbi Meir. But the sages say: even on weekdays this is forbidden on account of “the ways of the Amorite” which Israelites are forbidden from adopting.

1 They stated a major principle concerning Shabbat: anyone who forgets the fundamental law of Shabbat and performs many labors on many Shabbatot, is liable for only one sin-offering. One who knows the fundamental law of Shabbat and performs many labors on many Shabbatot is liable for a sin-offering for each and every Shabbat. One who knows that it is Shabbat and performs many labors on many Shabbatot, is liable for every primary labor. One who performs many labors belonging to the same category is obligated for only one sin-offering.

2 The primary labors are forty less one: sowing, plowing, reaping, binding sheaves, threshing, winnowing, selecting, grinding, sifting, kneading, baking, shearing wool, bleaching, hackling, dyeing, spinning, warping, the making of two loops, weaving two threads, dividing two threads, tying and untying, sewing two stitches, tearing in order to sew two stitches, capturing a deer, slaughtering, or flaying, or salting it, curing its hide, scraping it of its hair, cutting it up, writing two letters, erasing in order to write two letters over the erasure, building, tearing down, extinguishing, kindling, striking with a hammer, and carrying out from one domain to another. These are the forty primary labors less one.

3 They also stated another general principle: whatever is fit to store and people generally store things like it, and one carries it out on Shabbat, he is liable for a sin-offering on its account. But whatever is not fit to store and people do not generally store things like it, and one carries it out on Shabbat, only the person who stores it is liable.

4 He who carries out a cow’s mouthful of straw, a camel’s mouthful of bean stalks, a lamb’s mouthful of clover, a goat’s mouthful of grasses, moist leaves of garlic or moist leaves of onion the size of a dried fig, or a goat’s mouthful of dry leaves, is liable. And they do not combine with each other, because they are not alike in their standards. He who carries out human food the size of a dried fig is liable, And they combine with each other, because they are equal in their standards, except their shells, kernels, stalks, husks and coarse bran. Rabbi Judah said: excluding the shells of lentils, because they are boiled together with them.

1 One who carries out: unmixed wine, is liable if it is enough to mix a cup. Milk, as much as is swallowed at a time. Honey, as much as is placed on a scab. Oil, as much as is required to rub on a small limb. Water, enough to rub with it eye salve. And all other liquids, a reviʿit. And all waste water, a reviʿit. Rabbi Shimon says: all of them are a reviʿit, they stated all of these measures only in respect of those who put them away.

2 One who carries out rope, as much as is required for making a handle for a basket. A reed cord: as much as is required for making a hanger for a sifter or a sieve. Rabbi Judah says: as much as is required for taking the measure of a child’s shoe. Paper, in order to write a tax-collector’s receipt on it. And one who carries out a tax-collector’s receipt is liable. Erased paper, as much as is required to wrap around a small vial of perfume.

3 One who carries animal hide: as much as is required for making an amulet. Parchment, for writing on it the shortest passage of the tefillin, which is “Shema Yisrael.” Ink, for writing two letters. Eye shadow, for painting one eye.

4 Paste, for putting on the top of a lime twig. Pitch and sulfur, for plugging a small hole. Wax, for putting over a small hole. Clay, for plugging a hole in a gold refiner’s pot. Rabbi Judah says: for making a tripod’s leg. Bran, for putting on the mouth of a gold refiner’s pot. Lime, for smearing the smallest of girls. Rabbi Judah says: enough to take off the hair on the temples. Rabbi Nehemiah says: enough to take the hair of the forehead.

5 Red earth, as much as is required for a seal on merchandise bags, the words of Rabbi Akiva. But the sages say: as much as is required for the seal on letters. Manure, or thin sand, as much as is required for fertilizing a cabbage stalk, the words of Rabbi Akiva. But the sages say: for fertilizing one leek plant. Thick sand, as much as is required for putting on a full plaster trowel. Reed, as much as is required for making a pen. But if it is thick or crushed, as much as is required for boiling the egg that cooks most quickly, beaten and placed in a stew pot.

6 Bone, is as much as is required for making a spoon. Rabbi Judah says: enough for making a tooth of a key with it. Glass, enough for scraping the end of a shuttle. A pebble or a stone, large enough to throw at a bird. Rabbi Elazar ben Yaakov says: large enough to throw at an animal.

7 A shard, as much as is needed for placing between one board and another, the words of Rabbi Judah. Rabbi Meir says: enough to scoop out the coals with it. Rabbi Yose says: large enough to contain a reviʿit. Rabbi Meir said: even though there is no proof of the matter, there is a hint: “So that no shard is left in its breakage to scoop coals from a brazier”Isaiah 30:14. Rabbi Yose said to him: proof of my view is from there as well: “Or to ladle water from a puddle”Isaiah 30:14.

1 Rabbi Akiva said: From where do we know that an idol defiles by being carried like a menstruant? Because it is said, “You will cast them the idols away like a menstruating woman. Out! You will say to them”Isaiah 30:22. Just as a menstruant defiles by being carried, so does an idol defile by being carried.

2 How do we know that a ship is clean? Because it is said, “The way of a ship is in the middle of the sea”Proverbs 30:19. How do we know that if a furrow is six handbreadths by six handbreadths, they may sow in it five kinds of seeds, four on the four sides, and one in the middle? Because it is said, “For as the earth brings out its growth, and as the garden causes its seeds to sprout”Isaiah 61:11. It says “its seeds,” not “its seed.”

3 How do we know that if one a woman discharges semen on the third day she is unclean? Because it is said, “Be ready for the third day”Exodus 19:15. How do we know that one who has been circumcised may be bathed on the third day after circumcision which falls on Shabbat? Because it is said, “On the third day, when they were in pain”Genesis 34:25. How do we know that a crimson-colored strap is tied to the head of the goat that is sent to Azazel? Because it is said, “If your sins are like scarlet, they will be as white as snow”Isaiah 1:18.

4 How do we know that anointing is the same as drinking on Yom Kippur? Although there is no proof of this, there is a suggestion of it, because it is said, “And it entered his body like water, and like oil into his bones”Psalms 109:18.

5 If one carries out wood, as much as is required for boiling an egg that cooks quickly. Spices, as much as is required for seasoning an egg that cooks quickly, and they combine with each other. Nutshells, pomegranate peel, woad and madder, as much as is required for dyeing a small piece of cloth the size of a hairnet. Urine, baking soda, lye, cimolian earth, and lion’s leaf, as much as is required for washing a small piece of cloth the size of a hairnet. Rabbi Judah says: as much as is required for removing the stain.

6 If one carries out pepper, in whatever quantity. Olive-refuse, in whatever quantity. Various kinds of spices and various kinds of metal, in whatever quantity. Pieces of the stones of the altar or the earth from the altar, worn-out pieces of scrolls or their worn-out covers, in whatever quantity, because they are stored away in order to hide them. Rabbi Judah says: also he who carries out the service vessels of idols, in whatever quantity, is liable, for it is said, “Let nothing that has been doomed stick to your hand”Deuteronomy 13:17.

7 If one carries out a peddler’s basket, even though it contains many types of things, he is liable for only one sin-offering. Garden seeds, less than the size of a dried fig. Rabbi Judah ben Batera ruled: five. Cucumber seed, two. Gourd seed, two. Egyptian bean seed, two. A live clean locust, whatever its size. Dead, the size of a dried fig. The bird of the vineyards, whether live or dead, whatever its size, because they store it for a medicine. Rabbi Judah says: even one who carries out a live unclean locust, whatever its size, is liable, because they store it away for a child to play with.

1 If one stores something for planting, for a sample, or for medicine, and then carries it out on Shabbat, he is liable no matter the size. But all others are not liable except for its standard measure. If he carries it back again, he is liable only for its standard measure.

2 If one carries out food and places it on the threshold, whether he himself subsequently carries it out into the street or another does so, he is not liable, because the whole act was not performed at once. If one carries out a basket which is full of produce and places it on the outer threshold, although most of the produce is outside of the threshold, he is not liable unless he carries out the whole basket.

3 If one carries something out, whether with his right or with his left hand, in his lap or on his shoulder, he is liable, because this is how the descendants of Kohath carriedNumbers 7:9. In a backhanded manner, with his foot, in his mouth, with his elbow, in his ear, in his hair, in his belt with its opening downward, between his belt and his shirt, in the hem of his shirt, in his shoes or sandals, he is not liable, because he has not carried it out as people generally carry out.

4 If one intends to carry out an object in front of him, but it comes around behind him, he is not liable. Behind him, but it comes around in front of him, he is liable. They established: a woman who wraps herself with an apron whether in front of her or behind her, is liable, because it is normal for it to reverse itself. Rabbi Judah said: also those who receive notes.

5 If one carries out a loaf into the public domain, he is liable. If two carry it out, both are exempt. If one could not carry it out and two carry it out, they are liable. But Rabbi Shimon exempts them. If one carries out less than the standard quantity of food in a utensil, he is not liable for the utensil, because the utensil is secondary to the food. If one carries out a living person on a bed, he is not liable even in respect of the bed, because the bed is secondary to him. A corpse in a bed, he is liable. And similarly if one carries out the size of an olive of a corpse, the size of an olive of a nevelah, or the size of a lentil of a dead creeping thing, he is liable. But Rabbi Shimon exempts him.

6 If one trims his nails with each other or with his teeth, similarly if one plucks his hair, similarly his mustache, similarly his beard. And similarly if a woman braids her hair, similarly if she paints her eyelids similarly if she puts rouge on her face: Rabbi Eliezer makes them liable, But the rabbis forbid these actions because of “shevuth.” If one picks something from a perforated pot, he is liable. If it is unperforated, he is exempt. Rabbi Shimon exempts in both cases.

1 If one throws from the private domain into the public domain or from the public domain into the private domain, he is liable. From one private domain to another private domain, and the public domain lies between: Rabbi Akiva makes him liable, But the sages exempt him.

2 How so? If there are two balconies facing each other in the public domain, he who reaches over or throws an article from one to the other is exempt. If both are on the same row, he who reaches over is liable, while he who throws is exempt, because this is how the Levites performed their service. Two wagons, one behind the other in the public domain, and they reached over the boards from one to another, but they did not throw. As for the borders of a cistern, and a rock, which are ten handbreadths high and four in breadth, if one removes something from them or places something on them, he is liable. If less than this, he is exempt.

3 One who throws something four cubits on to a wall: if the wall is above ten handbreadths, it is as if he throws it into the air. If below, it is as if he throws it on to the ground. And one who throws something four cubits on the ground is liable. If one threw something within four cubits and it rolled beyond four cubits, he is exempt. If one threw something beyond four cubits and it rolled within four cubits, he is liable.

4 If one throws in the sea four cubits, he is exempt. If there is a pool of water and a public road crosses it, and one throws an object four cubits in it, he is liable. And how deep is a pool of water? Less than ten handbreadths. For if there is a pool of water and a public road crosses it, and one throws an object four cubits in it, he is liable.

5 If one throws something from the sea to dry land, or from dry land to the sea, from the sea to a ship or from a ship to the sea or from one ship to another, he is exempt. If ships are tied together, one may carry from one to another. If they are not tied together, although they lie close to each other, one may not carry from one to another.

6 If one throws something and remembers that it is Shabbat after it leaves his hand, and another catches it, or a dog catches it or it is burned, he is not liable. If one throws something in order to inflict a wound whether to a person or a beast, and he remembers that it is Shabbat before the wound is inflicted he is not liable. This is the general principle: all who are liable to sin-offerings are liable only if the beginning and the end of the forbidden action are unwitting. If their beginning is unwitting while their end is intentional, if their beginning is intentional while their end is unwitting, they are not liable, unless their beginning and end are unwitting.

1 One who builds: how much must he build to be liable? He who builds any amount, and he who chisels, and he who strikes with a hammer or with an ax, and he who bores a hole of any size, is liable. This is the general principle: whoever does work and his work endures on Shabbat, he is liable. Rabban Shimon ben Gamaliel says: even one who strikes with a hammer on the anvil at the completion of his work is liable, because he is like someone who improves his work.

2 He who plows any amount, or who weeds, or who prunes trees, or who cuts off young shoots, no matter the amount, is liable. He who gathers wood: if to improve the ground, he is liable for any amount. If for lighting a fire, as much as is required for boiling an egg that cooks quickly. He who collects grasses: if to improve the ground, he is liable for any amount. If for an animal, as much as fits in a kid’s mouth.

3 He who writes two letters, whether with his right hand or with his left hand, whether the same letter or two different letters or in two pigments, in any language, is liable. Rabbi Yose said: they made one liable for writing two letters only because he makes a mark, since this is how they would write on each board of the tabernacle, to know which its companion was. Rabbi Judah said: we find a short name forming part of a long name: “Shem” as part of “Shimon” or “Samuel,” “Noah” as part of “Nahor,” “Dan” as part of “Daniel,” “Gad” as part of “Gaddiel.”

4 He who writes two letters in one state of unawareness is liable. He who writes with ink, arsenic, red chalk, gum, sulfate of copper or with anything that leaves a mark, on the angle of two walls, or on the two leaves of a ledger, and they the two letters are read together, is liable. He who writes on his flesh, he is liable. He who scratches a mark on his flesh: Rabbi Eliezer declares him liable to a sin-offering. But the sages exempt him.

5 If he wrote with liquids, or with fruit juice, on the dust of the road, or on writer’s powder, or with anything that cannot endure, he is exempt. If he wrote with the back of his hand, with his foot, with his mouth, or with his elbow. If he wrote one letter near other writing, If he wrote on top of other writing. If he intended to write a cheth but wrote two zayyinin. If he wrote one letter on the ground and another on a beam. If he wrote on two walls of the house, or on two leaves of a ledger which are not read together, he is exempt. If he wrote one letter as an abbreviation: Rabbi Joshua ben Bathyra declares him liable, But the sages exempt him.

6 He who writes two letters in two states of unawareness, one in the morning and one in the evening: Rabban Gamaliel declares him liable. But the sages exempt him.

1 Rabbi Eliezer says: he who weaves three threads at the beginning or one thread added to woven material is liable. But the sages say: whether at the beginning or at the end, the standard for liability is two threads.

2 He who makes two loops, on either the cross-pieces nirim or on the slips keros, or in a sifter, sieve, or basket, is liable. And he who sews two stitches, and he who tears in order to sew two stitches is liable.

3 He who tears in his anger or in mourning for his dead, and all who damage are exempt. But he who damages in order to repair, his measure for liability is as for repairing.

4 The minimum measure for bleaching, hackling, dyeing or spinning is a full double sit. And he who weaves two threads together, the minimum measure is a full sit.

5 Rabbi Judah says: he who hunts a bird into a tower trap, or a deer into a house, is liable. But the sages say: he who hunts a bird into a tower trap, and a deer into a house, courtyard or corral. Rabban Shimon ben Gamaliel says: not all corrals are the same. This is the general principle: if it still requires further hunting, he is exempt. If it does not require further hunting, he is liable.

6 If a deer enters a house and one person shuts the door before it, he is liable. If two shut it, they are exempt. If one could not shut it, and both shut it, they are liable. Rabbi Shimon exempts them.

7 If one sat down in the doorway but did not fill it, and a second sat down and filled it, the second is liable. If the first sat down in the doorway and fills it, and a second came and sat down at his side, even if the first then rises and goes away, the first is liable and the second is exempt. To what is this similar? To one who shuts his house to guard it, and a deer is found to be guarded in it.

1 The eight creeping things which are mentioned in the Torah: he who hunts them or wounds them on Shabbat is liable. But as for other abominations and creeping things, he who wounds them is exempt. He who hunts them for need is liable. Not for need, he is exempt. A beast or a chicken in one’s own domain, he who hunts them is exempt. He who wounds them is liable.

2 They do not prepare pickling brine on Shabbat, but he may prepare salt water and dip his bread into it or put it into a cooked dish. Rabbi Yose said: but that is brine, whether one prepares much or little? Rather what is the salt water that is permitted? Oil is first put into the water or into the salt.

3 They do not eat Greek hyssop on Shabbat, because it is not the food of healthy people. But he may eat yoʿezer and drink abuv roʾeh. A man may eat any kind of food as medicine, and drink any liquid, except water of palm trees and a potion of roots, because they are for jaundice. But he may drink water of palm trees for his thirst and rub himself with oil of roots for a non-medical purpose.

4 He who feels pain in his teeth may not sip vinegar through them, but he may dip his bread in vinegar in the usual manner, and if he is cured, he is cured. He who feels pain in his hips may not rub them with wine or vinegar, but he may anoint them with oil but not rose oil. The children of royalty may anoint their wounds with rose oil, since it is their practice to anoint themselves this way on weekdays. Rabbi Shimon said: all Israel are royal children.

1 These are the knots for which a person is liable: Camel-drivers’ knots and sailors’ knots. And just as one is guilty for tying them, so one is guilty for untying them. Rabbi Meir says: one is not liable for any knot that can be untied with one hand.

2 There are some knots for which one is not liable as one is for camel-drivers’ knots and sailors’ knots. A woman may tie up the opening of her shirt, the strings of her hair-net and of her belt, the laces of her shoes or sandals, leather bottles of wine and oil, and a meat dish. Rabbi Elazar ben Yaakov says: one may tie a rope in front of an animal, so that it does not go out. One may tie a bucket over a well with a belt but not with a rope. Rabbi Judah permits it. Rabbi Judah stated a general rule: one is not liable for any knot that is not permanent.

3 One may fold clothing even four or five times, and spread the sheets on the beds on the Shabbat evening for use on Shabbat, but not on Shabbat for use on the day after Shabbat. Rabbi Ishmael says: one may fold clothing and spread the sheets on the beds on Yom Kippur for use on Shabbat, and the fat pieces of the Shabbat offering may be offered on Yom Kippur. Rabbi Akiva says: those of Shabbat may not be offered on Yom Kippur, nor may those of Yom Kippur be offered on Shabbat.

1 All sacred writings may be saved from a fire, whether we read from them or not on Shabbat. And even if they are written in any language, they must be stored. And why do we not read them? Because of the neglect of the study house. One may save the container of a scroll together with the scroll, and the container of tefillin together with the tefillin, even if it also contains money. And to where may one rescue them? Into a closed alley. Ben Batera says: even into an open one.

2 Food for three meals may be saved, that which is fit for a person, for a person, that which is fit for a beast, for a beast. How is this so? If a fire breaks out on the eve of Shabbat, food for three meals may be saved. If in the morning, food for two meals may be saved. If at the time of minhah, food for one meal. Rabbi Yose says: at all times we may save food for three meals.

3 One may save a basket full of loaves, even if it contains enough for a hundred meals, and a round cake of pressed figs, and a barrel of wine. And he the owner may say to others, “Come and save for yourselves.” And if they are clever, they settle accounts with him after Shabbat. To where may they be saved? Into a courtyard which has an eruv. Ben Batera says: even into a courtyard which does not have an eruv.

4 And to there he may carry out all his utensils. And he may wear all that he can wear and wrap himself in all that he can wrap himself. Rabbi Yose says: only eighteen pieces of clothing. Then he may go back in and put on more clothes and carry them out. And he may say to others, “Come and save with me.”

5 Rabbi Shimon ben Nannas says: one may spread a goat skin over a box, chest, or trunk which has caught fire, because it singes. And one may make a barrier with all vessels, whether full of water or empty, so that the fire does not spread. Rabbi Yose forbids in the case of new earthenware vessels filled with water, because since they cannot stand the heat, they will burst and extinguish the fire.

6 If a non-Jew comes to extinguish, they do not say to him, “extinguish it” or “do not extinguish,” because his resting is not their obligation. But if a minor comes to extinguish, they must not listen to him, because his resting is their obligation.

7 One may turn a dish over a lamp so that the beams do not catch fire, and over an infant’s excrement, and over a scorpion so that it does not bite. Rabbi Judah said: an incident came before Rabban Yohanan ben Zakkai in Arabia and he said, “I fear that he may be liable for a sin-offering.”

8 If a Gentile lights a lamp, an Israelite may make use of its light. But if he does it for the Israelite, it is forbidden. If he draws water to give his own animal to drink, an Israelite may water his animal after him. But if he draws it for the Israelite’s sake, it is forbidden. If a Gentile makes a plank to descend off a ship by it, an Israelite may descend after him. But if for the Israelite, it is forbidden. It once happened that Rabban Gamaliel and the elders were traveling in a ship, when a Gentile made a plank for getting off, and Rabban Gamaliel and the elders descended by it.

1 All utensils may be carried on Shabbat and their doors with them, even if they became detached on Shabbat, for they are not like the doors of a house, which are not set aside for use.

2 A man may take a hammer to split nuts, an ax to cut a cake of pressed figs, a saw for sawing cheese, a rake to scoop up dried figs, a winnowing shovel and a pitchfork to place food on it for a child, a reed or a shuttle to stick food, a small needle to remove a thorn, and a sack needle to open a door.

3 A reed for olives, if it has a knot on its top, is susceptible to impurity. If not, it is not susceptible to impurity. In both cases it may be handled on Shabbat.

4 Rabbi Yose says: all vessels may be carried, except a large saw and the pin of a plow. All vessels may be carried whether required or not required. Rabbi Nehemiah says: they may be handled only for what is required.

5 All vessels which may be carried on Shabbat, their broken pieces may be carried with them, as long as they can serve a purpose. For example: the fragments of a kneading trough can be used to cover the mouth of a barrel, and the fragments of glass can be used to cover the mouth of a flask. Rabbi Judah says: as long as they can serve their original purpose. For example: the fragments of a kneading trough, to pour into them a thick mixture. And the fragments of a glass, to pour into them oil.

6 A stone in a dried-out pumpkin: If one can draw water in it and it the stone does not fall out, one may draw water in it. If not, one may not draw water in it. A vine-branch tied to a pitcher: one may draw water with it on Shabbat.

7 A window-shutter: Rabbi Eliezer says: when it is connected and suspended, one may close the window with it. If not, one may not close the window with it. But the sages say: in both cases one may close the window with it.

8 All lids of utensils which have a handle may be carried on Shabbat. Rabbi Yose said: what does that refer to? In the case of lids which cover the ground, but lids of vessels may in any case be carried on Shabbat.

1 One may clear away even four or five baskets of straw or produce to make room for guests or on account of the neglect of the study hall, but not the storehouse. One may clear away pure terumah, doubtfully tithed produce, the first tithe whose terumah has been separated, redeemed second tithe and sanctified things, and dry lupinus, because it is food for goats. But one may not clear away untithed produce, first tithe whose terumah has not been taken, unredeemed second tithe and sanctified things, luf or mustard. Rabban Shimon ben Gamaliel permits it in the case of luf, because it is food for ravens.

2 Bundles of straw, bundles of twigs, or bundles of young shoots, if they were prepared as animal food, they may be carried. If not, they may not be carried. One may overturn a basket before young birds, so that they will get up and then get down. A chicken which has run away, they may push her until she re-enters. One may make calves and foals walk in the public domain. And a woman may make her son walk. Rabbi Judah says: when is this so? If he lifts one foot and places another down. But if he drags them it is forbidden.

3 One may not deliver an animal in giving birth on a festival, but one may assist it. One may deliver a woman in giving birth on Shabbat, summon a midwife for her from place to place, desecrate Shabbat on her account, and tie up the umbilical cord. Rabbi Yose says: one may cut it too. And all the requirements of circumcision may be done on Shabbat.

1 Rabbi Eliezer says: if one did not bring an instrument with which to circumcise on the eve of Shabbat, he must bring it on Shabbat uncovered. But in times of danger he hides it in the presence of witnesses. Rabbi Eliezer said further: one may cut wood to make charcoal to make an iron instrument. Rabbi Akiva stated a general principle: any manner of work which could be performed on the eve of Shabbat does not override Shabbat. But that which could not be performed on the eve of Shabbat does override Shabbat.

2 They may perform all the necessities of circumcision on Shabbat: circumcising, uncovering the corona, sucking the wound, and placing a compress and cumin on the wound. If one did not grind the cumin on the eve of Shabbat, he may chew it with his teeth and apply it to the wound. If he did not beat up wine and oil on the eve of Shabbat, he should apply each separately. They may not make a cloak for it in the first place, but he may wrap a rag around it. If this was not prepared from the eve of Shabbat, he may wind it around his finger and bring it, and even from another courtyard.

3 They bathe the infant both before and after the circumcision, and sprinkle warm water over him by hand but not with a vessel. Rabbi Elazar ben Azariah says: they may bathe an infant on the third day of circumcision which falls on the Shabbat, as it is said, “On the third day, when they were in pain”Genesis 34:25. For an infant whose status is doubtful, and an intersex infant, they may not desecrate Shabbat. But Rabbi Judah permits it in the case of an intersex infant.

4 If a man has two infants, one to circumcise after Shabbat and the other to circumcise on Shabbat, and he forgets and circumcises the one who should be circumcised after Shabbat on the Shabbat, he is liable. If he has one to circumcise on the eve of Shabbat and another to circumcise on Shabbat, and he forgets and circumcises the one who should be circumcised on the eve of Shabbat on Shabbat: Rabbi Eliezer holds him liable to a sin-offering, but Rabbi Joshua exempts him.

5 An infant is circumcised on the eighth, ninth, tenth, eleventh, and twelfth days, neither before nor later. How so? In the normal situation, on the eighth. If he is born at twilight, on the ninth. At twilight on the eve of Shabbat, on the tenth. If a festival follows Shabbat, on the eleventh. If the two days of Rosh Hashanah follow Shabbat, on the twelfth. An infant who is sick is not circumcised until he recovers.

6 These are the tissue remnants which invalidate circumcision: flesh that covers the greater part of the corona. And he may not eat terumah. And if he is chubby, he must repair it for appearance’s sake. If one circumcises but does not uncover the circumcision, it is as if he has not circumcised.

1 Rabbi Eliezer says: one may suspend a strainer on festivals, and pour wine through a suspended strainer on Shabbat. But the sages say: one may not suspend a strainer on festivals, nor pour wine through a suspended strainer on Shabbat, but one may pour it through a suspended strainer on festivals.

2 One may pour water over lees in order to clarify them. And one may strain wine through cloths and through a basket made of palm twigs. And one may place an egg in a mustard strainer. And one may make anumlin on Shabbat. Rabbi Judah says: on Shabbat it may only be made in a cup. On festivals, in a jug. And on the intermediate days of festivals in a barrel. Rabbi Zadok says: it all depends on the number of guests.

3 One may not soak hiltith in warm water, but he may put it into vinegar. And one may not soak leeks, nor rub them, but he may put them into a sieve or a basket. One may not sift straw through a sieve, nor put it on a high place, so that the chaff drops down, but one may take it up in a sieve and put it into the trough.

4 One may rake out the trough for a stall ox, and move the remnants aside for the sake of a grazing ox, the words of Rabbi Dosa. But the sages prohibit it. One may take food from one animal and place it before another animal on Shabbat.

5 The straw lying on a bed one may not move it with his hand, but he may move it with his body. But if it is animal feed, or a pillow or a sheet was on it on the eve of Shabbat, he may move it with his hand. A householder’s clothes press one may undo it, but not force it down. But a launderer’s press one may not touch it. Rabbi Judah says: if it was undone before Shabbat, one may unfasten the whole and remove it.

1 A man may pick up his son while he has a stone in his hand or a basket with a stone in it. And one may carry impure terumah together with pure terumah or with non-sacred produce. Rabbi Judah said: one may also remove the mixture of terumah in non-sacred produce when one part is neutralized in a hundred parts.

2 If a stone is on the mouth of a cask of wine, one tilts it to its side and it falls off. If it the cask is standing among other casks, he lifts it up, tilts it on its side, and it falls off. If money is lying on a cushion, one shakes the cushion, and it falls off. If snot is on it, one wipes it off with a rag. If it is on leather, one pours water over it until it disappears.

3 Bet Shammai says: one may remove bones and nutshells from the table. But Bet Hillel says: one must remove the whole board and shake it off. One may remove from the table crumbs less than the size of an olive and the husks of beans and lentils, because they are food for animals. A sponge, if it has a handle, one may wipe the board with it. If not, one may not wipe the board with it. The sages say: in either case it may be handled on Shabbat and it is not susceptible to defilement.

1 A cask of wine which was broken, one may save from it the requirements for three meals. And he the owner may say to others, “come and save for yourselves,” provided that it is not sponged up. One may not squeeze fruit in order to get out their juices, and if they exude by themselves they are prohibited. Rabbi Judah says: if the fruit is meant to be food, that which exudes from it is permitted, but if is meant to be juice, that which exudes from it is prohibited. Honeycombs which were crushed on the eve of Shabbat and it the honey exudes on its own, it is forbidden. But Rabbi Eleazar permits it.

2 Whatever was put into hot water before Shabbat, may be soaked in hot water on Shabbat. But whatever was not put into hot water before Shabbat may only be rinsed with hot water on Shabbat, except old salted fish, small salted fish, and Spanish colius, because their rinsing completes their preparation.

3 A man may break open a cask in order to eat dried figs from it, provided that he does not intend to make the cask into a vessel. And one may not perforate the stopper of a cask, the words of Rabbi Judah. But the sages permit it. And one may not pierce it at its side. And if it is already perforated one may not place wax on it, because he smooths it out. Rabbi Judah said: a case came before Rabbi Yohanan ben Zakkai in Arav and he said, “I fear that he may be liable to a sin-offering.”

4 One may place a cooked dish in a pit to keep it safe. And good water into foul water to cool it. Or cold water in the sun to warm it. One whose clothes fell into water on the road may walk in them without concern. When he reaches the outer courtyard he may spread them out in the sun, but not in sight of the people.

5 One who bathes in the water of a pit or in the waters of Tiberias and dries himself even with ten towels, he must not bring them back in his hand. But ten men may dry their faces, hands, and feet on one towel and they may bring it back in their hands.

6 One may oil and lightly massage the body but not step on the body or scrape the skin. One may not go down to a piloma, And one may not drink an epiktvizin to induce vomiting. And one may not straighten an infant’s limbs. And one may not set a broken bone. If one’s hand or foot is dislocated, he must not move it violently in cold water but he may bathe it in the usual way, and if it heals, it heals.

1 A man may borrow pitchers of wine and pitchers of oil from his neighbor, provided he does not say to him, “lend them to me.” And similarly a woman may borrow loaves from her neighbor. If he does not trust him he may leave his cloak with him as a pledge and settles accounts with him after Shabbat. Similarly, if the eve of Passover in Jerusalem falls on Shabbat, he may leave his cloak with him the vendor and take his paschal lamb and settles accounts with him after the festival.

2 A man may count his guests and his appetizers and desserts orally, but not from writing. A man may cast lots with his sons and the members of his household on the table, provided that he does not make a large portion against a small one, because of gambling. And priests may cast lots for sacrifices on festivals, but not for the portions.

3 One may not hire laborers on Shabbat, nor say to another person to hire laborers for him. One may not go to the Shabbat border to await nightfall in order to hire laborers or bring in produce. But one may do so in order to watch his field and then he can bring produce back with him. Abba Shaul stated a general principle: whatever I have a right to say that it be done, I am permitted to go to await nightfall, for it at the border.

4 One may go to the Shabbat border before nightfall in order to attend to the affairs of a bride or of a corpse to bring him a coffin and shrouds. If a non-Jew brings reed-pipes on Shabbat, one must not lament an Israelite with them, unless they came from a nearby place. If he made a coffin for himself or dug a grave for himself, an Israelite may be buried in it. But if he made it for the sake of an Israelite, the Israelite may never be buried in it.

5 One may perform all the needs of the dead: One may anoint him with oil and wash him, provided that no limb of his is moved. One may remove the pillow from under him, and as a result place him on sand, to preserve him better. One may tie up the jaw, not in order to close it but to keep it from opening further. And similarly, if a beam is broken, one may support it with a bench or bed posts, not in order to close it the break up, but to keep it from opening further. One may not close the eyes of a corpse on Shabbat, nor on weekdays when he is about to die, and he who closes the eyes of a dying person at the point of death is a murderer.

1 If it becomes dark while someone is on the road, he may give his purse to a non-Jew. And if there is no non-Jew with him, he places it on a donkey. When he reaches the outermost courtyard, he removes the objects which may be handled on Shabbat. As for those which may not be handled on Shabbat, he unties the cords and the sacks fall off automatically.

2 One may untie bundles of hay in front of cattle and one may spread out large sheaves, but not small hardened twigs. One may not chop up unripe grain or carobs before cattle, whether small or large. Rabbi Judah permits it in the case of carobs for small beasts.

3 One may not stuff a camel with food nor cram food into its mouth, but one may put food into its mouth. And one may not force feed calves, but one may put food into their mouth. And one may feed chickens by hand and one may put water into bran, but not mix it into a mass. And one may not put water in front of bees or in front of doves in a dovecote, but one may put water in front of geese, chickens and Rhodian doves.

4 One may cut up gourds in front of beasts, and a carcass in front of dogs. Rabbi Judah says: if it was not a carcass by the eve of Shabbat it is forbidden, because it was not prepared.

5 They may annul vows on Shabbat, and they may be asked to release vows when these are necessary for Shabbat. One may close up a skylight, and measure a rag and a ritual bath. And it once happened in the days of Rabbi Zadok’s father and the days of Abba Shaul ben Botnit that they closed up the window with a small clay vessel and tied a clay pot to a string to determine whether there was an opening of a handbreadth in the roof. And from their words we learn that we may close a skylight and measure and tie on Shabbat.